the soul is an immortal being but the new life is an eternal principle of happiness as soon as Christ beginneth to dwell in us eternal life is begun in our souls 1 John 3.15 The immortal seed 1 Pet. 1.23 2. The meritorious cause is the righteousness of Christ or the pardon of our sins and the justification of our persons by the Blood and Merits of Jesus Christ when once forgiven we are out of the reach of the second Death 1 Cor. 14.56 The sting of death is sin We are freed from the damning stroke not the killing stroke of death Christ having freed us from the curse of the law and merited and purchased for us a blessed Resurrection Heb. 2.14 15. The VSE is to enforce the great things of Christianity There are but two things we need to regard to live holily and die comfortably these two have a mutual respect one to another those that live holily take the next course to die comfortably the end of that man is peace and to know how to die well is the best way to live well both are enforced by this place 1. To live holily There are several Arguments from the Text. 1. The comforts of Christianity are not promiscuously dispensed or common to all indifferently but suspended on this condition If Christ be in you by his sanctifying Spirit if you be deceived in your foundation all your life hope and comfort are but delusory things but when quickned by the renewing Grace of the Spirit of Christ and made partakers of the Divine Nature you have then the earnest of your inheritance Eph. 1.4 2 Cor. 5.5 He who hath wrought us to this same thing is God who hath given us the earnest of his Spirit Others die uncertain of comfort or it may be most certain of condemnation 2. From the concession The body is dead sentence is past and in part executed this awakeneth us to think of another world and to make serious preparation when the walls of the house are shaken and are ready to drop down is it not time to think of a removal the body is frail and mortal and that 's enough to check sin Rom. 6.12 Let not sin reign therefore in your mortal bodies that ye should obey it in the lusts thereof But 't is made more frail by actual sin Gal. 6.8 If we sow to the flesh of the flesh we shall reap corruption Shall we sow to the flesh and pamper the flesh which must soon be turned into stench and rotteness Man consulting with present sense carrieth himself as if he were a body only not a soul and therefore out of love to sensual pleasures he maketh no account of any thing but sensual pleasures and satisfactions but shall we bestow all our time and care upon a body that was dust in its composition and will shortly again be dust in its dissolution The body is not only dying but dead you think not of it now but this death cometh before 't is looked for Saul trembled when the spirit answered him 1 Sam. 28.19 20. To morrow thou and thy sons shall be with me Would you sport and riot away your time if you should receive such a message Surely the dust and stench and rotteness of the grave if we thought of it it would take down our pride and check our voluptuousness for we do but pamper worms meat it would prevent our worldliness all a mans labour is for the body and usually in a body overcared for there dwelleth a neglected soul The body is not only the instrument but the incitement of it the soul is wholly taken up about the body but doth the dead body deserve so much care Death doth disgrace all the seducing pleasures of the flesh and the profits and honours of the world Who is so mad as wilfully to sin with death in his eye Alas All the pleasures and honours of the world will be vanity and vexation of spirit to us when we come to die 3. Come we now to the corrective assertion and there 's the life promised for body and soul this breedeth the true spirit of faith 2 Cor. 4.13 14. We having the same spirit of faith according as it is written I believed therefore have I spoken We also believe therefore speak knowing that he that raised up the Lord Jesus shall raise us up also The true diligence and godliness 1 Cor. 15.58 Be stedfast and unmoveable always abounding in the work of the Lord for your labour shall not be in vain in the Lord. And patience Rom 2.7 Who by patient continuing in well doing seek for glory immortality eternal life Christians We that have souls to save or lose and have an offer of happiness shall we come short of it for want of diligence and spend our time in eating and drinking and sporting or in the service of God 4. 'T is the effect both of the spirits renewing and the righteousness of Christ Both call for holiness at our hands as the effect of the renovation of the spirit and our title to the righteousness of Christ so that this life doth not belong to us unless we are in Christ and walk not after the flesh but after the spirit Rom. 8.1 which begun this Discourse The double principle and ground of hope inforceth it 2. To die comfortably Christianity affordeth the proper comforts against death as it is a natural and penal evil a natural evil it is as it puts an end to present comforts 't is a penal evil as it maketh way for the final judgment Heb. 9.27 Heathens could only teach them to submit to it out of necessity or as a debt they owed to nature or an end of the present miseries but Christianity as the sting of it is gone 1 Cor. 15.56 As the property is altered 1 Cor. 3.22 Death is yours and that upon solid grounds as the life of grace is introduced and sin is forgiven and the conclusions drawn from thence first the life of grace introduced how bitter is the remembrance of death to the carnal man much more the enduring of it a dying body and a startling conscience maketh them afraid of everlasting death and so much sin as you bring to your death bed so much bitterness you will have so much holiness so far you have eternal life in you and the more 't is acted in the fruits of holiness the more comfort Isa. 38.3 A little without is grievous when all is amiss within Secondly sin is forgiven upon the account of the righteousness of Christ for we shall then be foiled if found in no other righteousness than our own Phil. 3.8 9. That I may be found in him not having my own righteousness In short the worst that can befal believers is that 't is the death but of a part the worst and basest part and that but for a season the bodies of the Saints shall not always lye in the grave nor can it be imagined they shall perish as the beasts no
Isa. 58.5 They afflict the soul for a day or bow down the head like a bulrush and so in the external actions of other Duties That this deceit may be more strong they exceed in outward Observances and that produceth Superstition or some by-Laws of our own by which we hope to expiate our sins as to whip and gash our selves Micah 6.6 7. Wherewithal shall I come before the Lord and â—ow my self before the high God shall I come before him with burnt-offerings with calves of a year old Will the Lord be pleased with thousands of rams or with ten thousands of rivers of oyl shall I give my first-born for my transgression the fruit of my body for the sin of my soul On the other side if mens Tempers Education and strain of Religion carry them to another way and they are all for the Grace of the Gospel without the Rudiments of men the Devil knows how to charm and lull Souls asleep in sin by that way of Profession also and so many take liberty to sin under the pretence that God may have more occasion to exercise his mercy and our proneness to please the flesh is countenanced by presumptions of Grace and the supposition of unreasonable Indulgences of God to the faulty Creature Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self God will not be so severe as is commonly imagined and so lessening Gods Holiness they abate their Reverence of him Psal. 68.19 20 21. Blessed be the Lord who daily loadeth us with benefits even the God of our salvation Selah He that is our God is the God of salvation and unto God the Lord belong the issues from death But God shall wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses He seeketh to obviate their conceit how great soever the riches of his Bounty and Grace offered in Christ be yet he is irreconcileable to those that cease not to follow a course of sin 3. This conceit is strengthened in us because many that profess Christianity live licentiously All sins propagate their kind and among others abuse of Grace we see others have great hopes and confidence in Christ notwithstanding their carnal and worldly course of living and self-love prompteth us that we may hope to fare as well as they and so we leaven one another with a dead loose carnal sort of Christianity instead of provoking each other to love and good works Heb. 10.24 Self-love is very partial and loth to think evil of our condition now this cannot be justified by the Laws of Christianity yet it is often justified by the lives of Christians after this Rule they live in the World and we think we may do as others do 4. There is another cause that is Satan who abuseth the weakness of some Teachers and the ignorance of some Hearers to misapply the Grace of the Gospel and the comforts of Justification to countenance their sins The Devil knoweth we will not receive his Doctrine in his own Name and therefore doth what he can to usurp the Name of Christ and to obtrude his Commands upon us in the Name of Christ and so conveyeth poison to you by the Perfume of the Gospel and if he can set Christ against Christ his Merits and Mercy against his Government and Spirit his Promises against his Laws Justification against Sanctification he knoweth that he obtaineth his end and purpose that the Gospel which was set up to destroy the works of the Devil will be a means to cherish his Kingdom in the World And on the Hearers part he abuseth them also carnal hearts turn all into fuel for their lusts and with the more pretence if they can alledge a Dispensation from God himself to serve and please the flesh and no harm shall come of it A little trusting in Christ shall serve the turn though they live never so impure lives I ascribe all this to Satan because all Errour is from him who is the Father of Lyes who often obtrudeth upon the simple credulity of Christians his own Gospel instead of Christ's and by a partial representation of Christs Gospel destroyeth the whole II. I come now to make good the Charge First That this inference is very unjust and ill grounded The Pretence here are those words of the Apostle in the two last verses of the former Chapter Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. These words yield no such consequence To evince which 1. I shall state the meaning of those words 2. Show the unjustness of this illation from them 1. For the meaning the Apostle sheweth the Law was given to the Israelites by Moses not that they might be justified thereby but that sin and punishment to which we are liable by reason of sin might the better be known and so the Grace of God in Christ which justifieth us notwithstanding the grievousness of sin might be the more esteemed and we might the more earnestly fly to it for Sanctuary and Refuge and the Curse might drive us to the Promise For there are two things which the Law discovereth 1. The multitude and hainous nature of our offences it entred that sin might abound not in our practice but in our sense and feeling as being more apparent and awakening more lively stings in our Consciences If a rugged and obstinate People sin the more that is not the fault of the Law but of our corrupt Nature which always tendeth to that which is forbidden it only took occasion from the commandment Rom. 7.8 The proper effect of the Law was to give us more convincing and clear knowledge of Duty and Sin or to be a means to aggravate sin to render it more exceedingly hainous as being against an express Law of Gods own giving with great Majesty and Terrour 2. The other use of the Law is to give us an awakening sense of the punishment due to sin as it exposes us to temporal and eternal death vers 21. and so our deliverance and life by Christ might be more thankfully accepted who by his Mercy hath taken away the condemning and reigning power of sin by granting pardon of it and power over it so that as a great and mortal disease maketh a Physician famous if he cureth it so sin maketh the Grace of Christ more conspicuous and glorious 2. The injustice of the Illation 1. There is a difference between causa per se and causa per accidens a Cause and an Occasion though the abounding of sin helpeth to advance Grace it is not of it self but by accident by Gods over-ruling Grace therefore it is a desperate Adventure to try Conlusions to drink rank Poison to experiment the goodness of an
natural to us 1. Gods principal Will is that we should obey his Laws rather than need his Pardon the Precept is before the Sanction before sin came into the world he pardoneth that we may return to our duty Heb. 9.14 Luk. 1.74 Rev. 5.9 10. therefore to make wounds for Christ to cure is not the part of a good Christian. 2. Remember what was Christs main design 1 Joh. 3.5 To take away sin not to take away obedience Many think though they sin never so much their pardon will be ready and easie Oh no! not so lightly when you wilfully and presumptuously run into sin 3. Loose carnal and careless Christians that wallow in all filthiness and hope to be saved are rather of the Faction of Christians than of the Religion of Christians 2 Tim. 2.19 Let every one that nameth the Name of Christ depart from iniquity 1 Pet. 1.17 18. Pass the time of your sojourning here in fear forasmuch as you are not redeemed with corruptible things â—s silver and gold from your vain conversations received by tradition from your fathers but with the precious blood of Christ as of a Lamb without blemish and without spot SERMON II. ROM VI. 3 Know ye not that so many of us as were baptized into Iesus Christ were baptized into his death IN the former verse the Apostle confuteth the preposterous inference which some drew or might draw from free Justicifation or Gods Mercy to Sinners in Christ by this Argument It cannot be so that men should continue in sin because Grace aboundeth for all Christians are dead to sin at their first entrance upon the Profession of Christianity they take upon themselves a Vow or solemn Obligation to dye unto sin Now what he had asserted there he proveth it in this verse that such is the Tenor of the Baptismal engagement Know ye not that as many of us as were baptized into Christ Jesus were baptized into his death In the words there is 1. A Truth supposed That those who are baptized are baptized into Christ. 2. A Truth inferred That they that are baptized into Christ are baptized into his death 3. The Notoriety of both these Truths Know ye not 1. For the first the Phrase of being baptized into Christ is again repeated Gal. 3.27 As many of you as are baptized into Christ have put on Christ it noteth our Union with him or ingrafting into his mystical Body We are not only baptized in his Name but baptized into him made Members of that mystical Body whereof he is the Head 2. For the second are baptized into his death the meaning is Baptism principally referreth to his Death that we may have communion with it expect the benefit of it express the likeness of it 3. For the third Know ye not It is that which every Christian knoweth if he be but a little instructed in the Principles of his Religion those bred in the Church neither are nor can be ignorant of this Truth therefore the Doctrine of Grace opens no way to Licentiousness Doctrine Sacraments are a solemn means of our Communion with the Death of Christ. Where is to be shewn 1. What is Communion with Christs Death 2. That Sacraments are a solemn means thereof 1. What is Communion with Christs Death It signifieth two things First Something by way of Priviledge a participation of the Benefits and Efficacy of Christs Death Secondly Something by way of Duty and Obligation namely a spiritual Conformity and Likeness thereunto by a Mortification of our Lusts and Passions First We are partakers of the Benefits of his Death when we receive Pardon and Life begun by the Spirit and perfected in Heaven Pardon Eph. 1.7 In whom we have redemption by his blood even the remission of sins The same Death of Christ which is the meritorious cause of our Justification is the cause of our Sanctification also Tit. 3.5 6. Eph. 5.26 as it took away the impediment which hindred God from communicating his Grace to us and opened a way for the Spirit of Grace to come at us and sea our Adoption Gal. 3.13 14. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a three That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith Gal. 4.5 6. To redeem them that were under the Law that we might receive the adoption of sons And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Secondly Christs Death bindeth us to renounce sin and by submitting to Baptism we profess to take the Obligation upon us to dye unto sin and unto the world more and more to shew our selves to be true Disciples of the crucified Saviour as we are when we express the likeness of his Death vers 5. And elsewhere the Apostle telleth us Gal. 2.20 I am crucified with Christ. He is a Christian indeed that not only believeth that Christ is crucified but is crucified with him that is doth feel the virtue and bear the likeness of his Death for Christs death is the pattern of our Duty This likeness is seen in two things First In weakening and subduing sin so it is said Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts they have in their Baptism renounced these things and they fulfil their Vow sincerely and faithfully there we bind our selves to dye unto sin and Christ bindeth himself to communicate the virtue of his Death unto us that we may fulfil our Vow and by his Spirit mortifie the deeds of the body Rom. 8.13 Secondly In suffering for Righteousness sake and obeying God at the dearest rate as Christs undergoing the Death of the Cross was the highest act of his Obedience to God This is also called Conformity to his death and the fellowship of his suffering Phil. 3.10 This is Participation of or Communion with his Death Christ intended to wean his people from the interests of the animal life therefore assoon as they enter into his Family or are listed in his Warfare they must resolve to renounce all that is dear to them in the World rather than be unfaithful to him Christ puts this Question to the two Brothers that would fain have an honourable place in his Kingdom Mat. 20.22 Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with They thought of Dignities of being nearer to Christ than others in Honour and Christ puts them in mind of sufferings that should befal them wherein they might rejoyce that they were partakers with him but mark here is a plain allusion to the two Sacraments which are Signs and Tokens of Grace on Gods â—ide and we on ours bind our selves to imitate Christ in his patient and self-denying Obedience This is Communion
may be confirmed by the Types of the old Law the Sin-offering was not to be eaten by the people at all and the Sacrifice of Thanksgiving was not to be eaten the third day after it was offered Lev. 7.16 17 18. the eating of the Peace-offerings wherein they rejoyced before the Lord and gave him thanks was a solemn Feast like the Lords Supper now they might eat it the same day in which it was offered with acceptation but not on the third day then it was unlawful the eating it the same day taught them to hasten and not delay but with speed while it is called to day to be made partakers of Christ to eat his flesh in Faith and to be thankful for his Grace the longest time was the second day the third it could not be eaten not only upon a natural reason that the flesh might be eaten while it was pure and sweet for by the third day it might easily putrefie in those hot Countries but upon a mystical reason to foreshadow the time of Christs Resurrection whose rising from the dead was on the third day and the third day I shall be perfected Luk. 13.32 So our Feast on the flesh and blood of Christ representeth his Death rather than his Resurrection Well then Christ hath appointed two Sacraments which represent him dead but none that represent him glorified for Sacraments were instituted in favour of Man and for the benefit of man more directly and immediately than for the Honour of Christ exalted Therefore in these Ordinances he representeth himself rather as he procured the glory of others than as possessed of his own Glory and would have us consider rather his Death past than his present Glory His Death is wholly for us but his Glory for himself and us too For understanding this we must distinguish between what is primarily represented in the Sacraments and what is secondarily and consequentially It is true the consideration of his Humiliation excludeth not that of his Exaltation but leadeth us to it primarily and properly Christs Death is represented in the Sacraments and consequentially his Resurrection and Exaltation as those other Acts receive their value from his Death as to our comfort and benefit as his Resurrection and Intercession we remember his Death as the meritorious cause of our Justification and Sanctification but his Resurrection as the publick Evidence of the value of his Merit according to that of the Apostle Rom. 4.25 He dyed for our offences and rose again for our justification Therefore primarily and directly we are baptized into his death and in the Lords Supper we shew forth his death by which he satisfied Divine Justice for us but secondarily and consequentially we remember his Resurrection which sheweth that his Satisfaction is perfect and God who is the Judge and Avenger of sin could require no more of Christ for the Atonement of the World While the punishment remaineth in the guilty person or his Surety the debt is not fully paid but the taking our Surety from Prison and Judgment sheweth that provoked Justice is contented So in Baptism the immersion or plunging in Water signified his Death and the coming out of the Water his Resurrection and in the Lords Supper we annunciate his Death but because we keep up this Ordinance till he come we imply his Resurrection and Life of Glory therefore we do but consequentially remember it So it is for Christs Intercession it is but a Representation of the Merit of his Sacrifice and receiveth its value from his Death Heb. 9.12 By his own blood he entred into the holy place having obtained eternal redemption for us Our High Priest now appearing before God and representing the value of his Sacrifice for all penitent Believers the foundation was in his Death As this is true of the cause so it is true of the benefits procured by that Cause the great benefit which we have by Christ is Salvation which consists in the destruction of sin and a fruition of those things which by Gods appointment are consequent upon the destruction of sin namely Eternal Life and Happiness Now as these things are consequent upon the destruction of sin so Baptism and the Lords Supper signifieth and sealeth them but consequentially its primary use is to signifie the destruction and abolition of sin by the Death of Christ as for instance We are baptized for the remission of sins Act. 2.38 and Acts 22.16 Arise and be baptized and wash away thy sins and in the Lords Supper Mat. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins So that you see these benefits are more expresly signified in Baptism and the Lords Supper the Resurrection of the Body and Eternal Life more remotely and consequentially The Death of Christ first purchased for us Justification and Sanctification therefore they are first represented directly and primarily Baptism and the Lords Supper represent these especially so now you see why the Apostle saith Ye are baptized into his death 2. By the Rites used in both these Ordinances Baptism signifieth the Death and Burial of Christ for immersion under the water is a kind of Figure of Death and Burial as our Apostle explaineth it v. 4. Therefore we are buried with him by Baptism into death and the trine Immersion the threefold Dipping used by the Ancients is expounded by them not only with reference to the Trinity Father Son and Holy Ghost in whose Names they were baptized Mat. 28.19 but the three several days wherein Christ lay buried in the grave as Athanasius expoundeth it and many others interpret it as a similitude of Christs death for three days So for the Lords Supper Luke 22.19 20. He took bread and brake it and gave it to them saying This is my body which is given for you this do in remembrance of me Likewise also the cup after supper saying This cup is the New â—estament in my blood which is shed for you His Body is represented as dead and broken and so proper food for our Souls his Blood as poured out and shed for us Well then here we remember Christ as dying on the Cross rather than as glorified in Heven 3. By reason it must needs be so 1. With respect to the state of Man with whom the new Covenant is made it is made with Man fallen and a Sinner therefore Baptism and the Lords Supper imply our Communion with Christ as a Redeemer and Saviour who cometh to save us from our sins Mat. 1.21 and nothing can save us from our sins but a crucified Saviour Therefore these Ordinances imply a Communion with his Death Heb. 9.15 For this cause he is the Mediator of the New Testament that by the means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance So here the intervention of his Death was the way and means to expiate
of my hand 2 Thess. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Rom. 9.22 What if God willing to shew his wrath and to make his power known We cannot conceive what God is able to do in punishing Sinners but the event declares it Vse 1. Information 1. That Believers need to consider the Fruit of Sin that thereby they may be moved to fears of God and more careful avoiding of sin They are not to think of it in a slavish tormenting way as if God desired the Creatures misery no they are warned of it that they may escape it though Love must be the chief Spring and Principle of our Obedience yet Fear hath its use the Threatnings declare the Holiness of God as well as his Promises and we need to know his hatred to Sin as well as his love to Righteousness to breed an awe in us 2. It sheweth the folly of them that betwitch themselves into a groundless hope of impunity in their sinful courses Deut. 29.19 And it come to pass when he heareth the words of this Curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst They take from God the honour of his Holiness Justice and Truth Gods glory is advanced in the World by Acts of Justice as well as Acts of Mercy and besides they open a gap to all impiety 3. That all sins are in their own nature mortal for the wages of sin is death In comparison some sins are greater than others and so more deserving punishment but simply and considered by themselves all are mortal if not in the issue and event yet in their own nature God pardoneth the Penitent their sins are not deadly in the event but they deserve damnation in their own nature There are sins of infirmity and wilful sins but nothing should be light and small to us that is committed against the great God Some are lighter some are heavier but all are in their nature damnable they are a breach of the Law of the eternal God Though the Gospel reacheth out mercy to penitents offering to them pardon of sins and eternal Life yet all deserve damnation and were it not for Christ and the new Covenant we should not be a moment out of Hell Vse 2. Direction 1. To the Impenitent that yet go on in their sins O repent of it speedily and cast out sin as we do fire out of our bosoms and sleep not in the bonds of iniquity Your damnation sleepeth not 1 Pet. 2.3 You are invited earnestly Ezek. 18.30 Why will ye dye O house of Israel O then pass from death to life if you refâ—â—e this Call you do in effect love death Prov. 8.36 He that sinneth against me wrongeth his own soul all they that hate me love death By refusing Christ and nourishing sin you nourish a Serpent in your bosoms and embrace the flames of Hell-fire therefore betimes seek a Pardon 2. To the penitent Believers three things I have to press upon them First Consider what cause we have to admire and magnifie the riches of Gods Mercy in our Redemption by Christ by whom sin is taken away and the consequent of it eternal death and who also hath taken the punishment of it upon himself Isa. 53.4 5. Surely he hath born our griefs and carried our sorrows yet we did esteem him stricken smitten of God and afflicted But he was wounded for our transgressions he was bruised for our sins the chastisement of our peace was upon him and by his stripes are we healed Secondly Never return to this slavery again for you see what a dangerous thing sin is when you indulge sin you lay hold on death it self therefore fly from it as from the gates of Hell and from all means instruments occasions and opportunities that lead to it and when Satan sheweth you the bait remember the hook and counterbalance the pleasures of sin to which we are vehemently addicted with eternal pains which are the fruit of it Now shall we run so great an hazard for poor vain and momentany delights It is sweet to a carnal heart to please the flesh but it will cost dear Now shall we sell the birthright for one morsel of meat Heb. 12.15 and hazard the loss of the Love of God for trifles Thirdly Take heed of small sins they are breaches of the eternal Law of God They that do not make great account of small sins will make but small account of the greatest for he that is not faithful in a little will be unfaithful in much There are many forcible Arguments to deter us from small sins partly because it is more difficult to avoid them they do not come with such frightning awakening assaults as the greater do partly because being neglected they taint the heart insensibly and men look not after their cure partly because they do prepare and dispose to greater offences as the little sticks set the great ones on fire partly because with their multitude and power they do as much hurt the Soul as great sins with their weight minuta sunt sed multa sunt lastly because they are in their own nature mortal Therefore dash Babylons Brats against the stones In short small sins are the Mother of great sins and the Grandmother of great punishments Lots Wife was turned into a Pillar of Salt the Angels were cast out of Heaven Adam thrust out of Paradise Second Branch But the gift of God is eternal life through Jesus Christ our Lord. Doctrine That eternal Life is Gods free and gracious Gift to the Sanctified What eternal Life is we shewed before it is the full fruition of eternal Joys without any possibility of losing them Here is 1. The Donor God 2. The meritorious and procuring Cause Jesus Christ our Lord. 3. The Parties qualified Those that have their fruit to Holiness 1. On Gods part a Gift not a Debt as Wages is to the Servant or Souldier but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious Gift Though we should serve God a thousand years we cannot merit to be one half day in Heaven there it is a Gift to those who do most exactly persevere in Holiness the best have no other Claim but the Mercy of the Donor 1. It is the freest Gift 2. It is the richest Gift 1. It is the freest Gift God payeth more than is our due To punish men beyond their desert is injustice but to reward men beyond their deserts is not contrary to Justice for it is an Act of Mercy First It is greater than any merit of ours because it is the eternal injoyment of the ever blessed God and so far beyond any thing that we can do Finite things carry no proportion to an infinite reward Secondly Our works are many ways imperfect and so we may expect punishment rather than reward Mercy is our best Plea when we
come to consider the Case between God and our Consciences Jude 21. Looking for the mercy of our Lord Jesus Christ unto eternal life 2. It is the richest Gift What can God give us more than himself 2. On Christs part it is a Purchace We have it upon the account of his Merit and Intercession and it is conveyed to us by his free Promise 1. Upon the account of his Merit and Intercession we have both the preparations and the Gift it sâ—lf Justification which is the foundation of it Rom. 5.18 By the righteousness of one the free gift came upon all men unto justification of life Sanctification is the beginning and introduction into it Tit. 3.5 Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost The first we have by the Merit of his Death and Obedience Rom. 3.24 Being justified freely by his grace through the redemption that is in Christ Jesus The second is wrought in us freely by his Spirit eternal Life it self Heb. 9.15 That they which are called might receive the promise of eternal inheritance 2. It is conveyed by his Promise 1 Joh. 2.25 And this is the promise which he hath promised us even eternal life 3. The Parties qualified Those that are sanctified The freedom of this Gift doth not exclude Qualifications Holy men have a just Title to eternal Life but they do not deserve it none but the holy have it but there is no intrinsick worth in what we do to deserve it no such meritorious influence as may alter the freeness of it Vse 1. With Faith in Christ you must joyn Holiness What will encourage us to live an holy Life if this will not Through many hindrances by the way from the Devil the World and the Flesh yet thus we tend to eternal Life Vse 2. Acknowledge the freeness of it It is most worthy of God though we are every way unworthy of it it is the effect not of our Holiness but the Lords Grace none obtain it without Holiness yet not for Holiness Vse 3. To shew us how happy the Children of God are 1. Happy in the Lord whom they serve God and Jesus Christ. 2. Happy in the reward of their Service Eternal Life 3. Happy in the manner of their Reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be considered in three instances 1. Their destination thereunto by Election Luke 12.32 Fear not little flock it is your Fathers good pleasure to give you the Kingdom 2. In our Conversion Regeneration or effectual Vocation the beginning of eternal Life 3. In our Coronation when the full possession of eternal Life is given to us All these are the free Gift of God in Jesus Christ not procured or merited by any special Acts depending on mass free Will A TABLE Of the Principal Matters contained in the Sermons on Romans 6. A. ABstain it is not enough that we abstain from evil but we must do good pag. 72 Access to God the fruit of Holiness 145 What hinders it ibid. Activity in the ways of Righteousness and the ways of sin resemblance between them in our 1 Solitude 2 Industry 3 Promptness 4 Resolution 5 Progress 128 129 Reasons why it should be so 129 Acts our Acts depend on Christ 25 Amiableness of a life spent in Gods service 143 Antinomian Doctrines consuted 7 Appearance of evil to be avoided 100 Appetite sensual sin proceeds from the inordinacy of it 62 Armor Christian the parts of it described 103 B. BAptism sealeth the new Covenant to us 18 Faith and Repentance solemnly professed in Baptism 6 Represents to us Christs Death and Resurrection 17 Is a publick profession of our Communion with Christs Death and Resurrection 19 How we are buried with Christ in Baptism 14 Mystical Vnion signified and sealed in Baptism Vide Union 23 Obligeth us to dye to sin 2 And to a new life 19 24 How Baptism obligeth us to walk in newness of life 17 How it is to be improved 13 The Rite of Dipping why not retained 14 Believing the necessity of believing that if we be dead with Christ we shall live with him 46 The grounds of believing a blessed future state in Heaven 46 47 The profit of believing this 47 Body why mentioned as the seat of sin 67 What care we should take to imploy our Bodies in Gods service 73 Mortal Body Vide Mortal Body of sin what is meant by it and the reason of the expression 30 In what sense it is said to be destroyed ibid. Burial of Christ why Christ must be buried 17 C. CHange a great change wrought in all that are brought home to God 125 What this Change is 142 The effects of this Change 143 One great Change is change of Masters Vide Masters 125 Those that are changed must away with their sinful life 131 Choice of Masters of great concernment to us 111 Whom we ought to chuse for our Master 115 What should guide us in this Choice Vide Masters 111 Communion with God here the fruit of Holiness 145 Communion with Christs Death what a signifies 8 Complaining great deceit of the heart in complaining against sin without resistance 77 Conflict spiritual incouragements to us in our Conflict with sin 87 Objections answered 93 Conformity to Christ wherein it consists 25 Where there is a likeness to his Death there will be also to his Resurrection 26 Consent given to the service both of sin and of God 69 Bare Consent to Gods service will not evidence us Gods servants without obedience 114 Consideration the want of it the cause of many sins 32 Conversion of all spiritual mercies we should thank God for the Conversion of our selves and others 123 It is the duty of converted persons to be free from sin 40 Other duties of converted persons 123 Covenant Vide New Covenant Creature how to use the Creature to Gods glory 147 Crucifixion why the death of sin is set forth by this Notion 29 How the old man is crucified with Christ Vide Dead with Christ. ibid. Custom in sinning takes away all tenderness of Conscience 102 D. DEad with Christ what it is to be dead with Christ 42 Who are dead with Christ 43 A Condition necessary to obtain subsequent Grace 44 Freedom from sin is consequent of our dying with Christ 40 The necessity of believing if we be dead with Christ we shall also live with him 46 Dead to sin What it is to dye to sin 2 Exhortation to it 27 Motives 20 Directions Vide Dying to sin and living to God 27 Death of Christ the value of it 12 It shews the deadly nature of sin 33 How it mortifies sin 32 Death eternal what it is 157 The terribleness of it 141 The sinners wages 157 The certain connexion between it and sin 141 158 The Iustice and Righteousness of God in inflicting it on sinners ibid. Death temporal why continued 157 The fruit of sin
from thine own flesh Isa. 58.7 A beggar is our own flesh men in pride and disdain will not own it shut up their bowels against them but Christ had our nature in perfection this made Laban tho otherwise a churlish man kind to Jacob Gen. 29.14 Surely thou art bone of my bone and flesh of my flesh But this is not all Christ assumed humane nature that he might experiment infirmities in his own person and his heart be more tendred towards us Heb. 2.17 18. In all things it behoved him to be a merciful and faithful high priest in things pertaining to God in making reconciliation for the sins of the people for in that he himself hath suffered being tempted he is able to succor them that are tempted We have more assurance that he will pity us who is not a stranger to our blood and hath had tryal of our nature and our miseries and temptations he knoweth the heart of an afflicted tempted man and will mind our business as his own 5. Christ by taking our flesh is become a pattern to us of what shall be done both in us and by us 1. His own holy nature is a pledg of the work of Grace and the sanctification of the spirit whereby we are fitted and prepared for God for the same holy spirit that could sanctifie the substance that was taken from the Virgin so that that holy thing that was born of her might be called the Son of God he can also sanctifie and cleanse our corrupt hearts the pollution of our natures is so ingrained that we are troubled to think how it can be wrought off and these foul hearts of ours made clean but the same spirit that separateth our nature in the person of Christ from all the pollution of his Ancestors can purifie our persons and heal our natures how polluted soever they be 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of God So many Generations as there are reckoned up in the Story of Christs nativity Mat. 1. Abraham begat Isaac and Isaac begat Jacob c. So many intimations there are of the deriving of sinful pollution from one Ancestor to another and tho it still run in the blood yet when Christ was born of the Virgin he sanctified the substance taken from her there the infection was stopped he was born an holy Thing Luk. 1.35 and Heb. 7.20 Who is holy harmless undefiled separate from sinners 2. His Life was a pattern of our Obedience for he gave us an example that we should follow his steps and walk as he walked he submitted to all manner of duties both to God and men Luke 2.49 Wist ye not that I should be about my fathers business There was his duty to his Heavenly Father and for his natural and reputed Parents Luke 2.51 He went down and was subject to them and still he went about doing good Acts 10 38. This was the business of his Life Obedience Christ would commend to us for he never intended to rob God of a Creature and a subject when he made man a Christian therefore he in our nature having the same interests of flesh and blood the same passions and affections would teach us to obey God at the dearest rates 3. In the same nature that was foiled he would teach us also to conquer Satan He conquered him hand to hand in personal conflict repelling his temptations by Scripture as we should do Mat. 4.10 So he conquered him as a tempter there is another conquest of him as a tormentor as one that hath the power of death so he conquered him by his death on the Cross and so his humane nature was necessary to that also Heb. 2.14 Forasmuch as the children are partakers of flesh and blood he also took part of the same that he might destroy him that had the power of death that is the Devil Christ would stoop to the greatest indignities to free us from this enemy and to put mankind again into a condition of safety and happiness 4. That he might take possession of Heaven for us in our nature John 14.2 3. I go to prepare a place for you I will come again and receive you to my self The Devils design was to depress our nature but Christ came to exalt it Satan endeavoured to make us lose Paradise but Christ came to give us Heaven and to assure us of the reality of the gift he did himself in our nature rise from the dead and entred into that glory he spake of to give us who are strangely haunted with doubts about the other world a visible demonstration that the Glory of the World to come it no fancy he is entred into it and hath carryed our nature thither that in time if we regard his offers and his promises our selves may be translated thither also 5. After he had been a sacrifice for sin and conquered death by his Resurrection He hath triumphed over the Devil and led captivity captive and gave gifts unto men in the very act of his ascention into heaven Eph. 4.8 To teach us that if we in the same nature continue the conflict and be faithful unto the death we shall triumph also and the God of peace shall tread Satan under our feet shortly Rom. 16.20 These Things occur to me for the present as the fruits and benefits of Christs Incarnation but the chief reason why 't is brought here is That God might condemn sin in the flesh shew the great example of his wrath against it by the sorrows and sufferings of Christ. 2. By his Passion this is intimated in the terms for Sin or by a Sin-offering as we have it in the margent and is confirmed in other Scriptures as Heb. 10.6 In burnt-offerings and sacrifices for sin thou hadst no pleasure In the Original 't is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in burnt-offerings and for sin thou hadst no Pleasure therefore in the Translation we put the word sacrifices in another sort of letter as being supplyed so Isa. 53.10 When he shall make his soul sin that is as we well render it an offering for sin so 2 Cor 5.21 Christ was made sin for us that is a sacrifice for sin so here by sin he condemned sin in the flesh that is by a propitiatory sacrifice All things that were in the sin-offering agree to Christs Death for instance First Sin was the meritorious cause why the beast was slain the beasts obeyed the law of their creation but man had sinned against God Lev. 5.6 He shall bring his trespass offering unto the Lord for his sin which he hath sinned and the Priest shall make atonement for him concerning his sin Here was no other reason the beast an innocent creature should die so Christ died for our offences Rom. 4.25 Not his own he had no sins of his own to expiate therefore while the Sacrifice was
every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need so for all duties that we are called unto 1 Cor. 15.10 By the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I laboured more abundantly than they all and yet not I but the grace of God which was in me and Heb. 13.21 Working in you that which is pleasing in his sight through Jesus Christ. Now you see what 't is to have Christ in us none but these are real Christians 1. Because We must first be partakers of Christ before we can be paratkers of any saving benefit purchased by him As members are united to the head before they receive sense and motion from it Christ giveth nothing of his purchase to any but to whom he giveth himself first 1 John 5.12 And to whom he giveth himself to them he giveth all things needful to their salvation 2. Where Christ once entreth there he taketh up his abode and lodging not to depart thence dwelling noteth his constant and familiar presence he doth not sojourn for a while but dwelleth as a man in his own house and castle There is a continued presence and influence whereby they are supported in their Chistianity He dwelleth in us and we in him and we know that he abideth in us by his spirit 1 John 3.24 and John 14.23 If a man love me he will keep my words and my father will love him and we will come unto him and take up our abode with him Not a visit and away but a constant residence John 15.5 He that abideth in me and I in him the same bringeth forth much fruit 3. Where Christ is he ruleth and reigneth for we receive him as our Lord and Saviour Col. 2.6 As ye received Christ Jesus the Lord so walk in him We received him that he may perform the office of a Mediator in our hearts and teach us and rule us and guide us by his spirit All others know him by hearsay but these know him by experience the testimony of Christ is confirmed in them Others talk of Christ but these feel him others have him in their ears and tongues but not in their hearts or if the heart be warm and heavenly for a fit it quickly cooleth and falleth to the earth again Then here doth our true happiness begin to find Christ within us this is that which giveth the Seal to Christ without us and all the Mysteries of Redemption by him for you have experienced the power and comfort of it in your own souls you find his image in your hearts and his spirit conforming you to what he commandeth in the word and have a suitableness to the Gospel in your souls you may look with an holy confidence for help to him in all your necessities when others look at him with strange and doubtful thoughts because nearness breedeth familiarity and the sense of his continual love and presence begets an holy confidence to come to him for mercy and grace to help in short when others have but the common offer you have a propriety and interest in Christ Christ without us is a perfect Saviour but not to you the appropriation is by union he came down from Heaven took our nature died for sinners ascended us into Heaven again to make Intercession at the Right Hand of the Father all this is without us Do not say only there is a Saviour in Heaven is there one in thy heart There is an Intercessor in Heaven is there one in thy heart Rom. 8.26 But the spirit its self maketh intercession for us with groanings which cannot be uttered He was born of the Virgin is he formed in thee Gal. 4.19 He died are you planted into the likeness of his death Rom. 6.5 He is risen from the dead do you know the power of his Resurrection Phil. 3.10 Are you raised with him Col. 3.1 He is ascended are you ascended with him Eph. 2.6 Christ without us established the merit but Christ within us assureth the Application Secondly I come now to the concession The body is dead because of sin Here observe the Emphasis of the expression the body is dead not only shall die or must die but is dead He expresseth himself thus for two reasons first because the sentence is past Gen. 2.17 and Heb. 7.29 It is appointed for all men once to die Therefore as we say of a condemned man he is a dead man by reason of the Sentence past upon him So by reason of this sentence our body is a mortal body liable to death sentenced doomed to death and must one day undergo it The Union between it and the Soul after a certain time shall be dissolved and our bodies corrupted The execution is begun mortalitity hath already seised upon our bodies by the many infirmities tending to and ending in the dissolution of nature We now bear about the marks of Sin in our bodies the harbingers of death are already come and have taken up their lodging aforehand The Apostle saith In deaths often how many deaths do we suffer before death cometh to relieve us by several diseases as Collicks Meagrims Catarrhs Gout Stone and the like all these prepare for it and therefore this body though glorious in its Structure as it is the workmanship of God is called a vile body as it is the subject of so many diseases yea and its self is continually dying Heb. 11.12 therefore sprang there even of one and him as good as dead We express it a man hath one foot in the grave 2. The reason is assigned Because of Sin death is the most ordinary thing in the world but its cause and end are little thought of this expression will give us occasion to speak of both its meritorious cause and its use and end both are implyed in the clause Because of Sin 1. It implyeth the meritorious cause Death is not a natural accident but a punishment we die not as the beasts die or as the Plants decay no the Scripture telleth us by what Gate it entered into the World namely that 't is an effect of the justice of God for mans Sin Rom. 5.12 By one man sin entred into the world and death by sin And 't is also by Covenant therefore called wages Rom. 6.23 Sin procured it and the law ratifies it I but doth it so come upon the faithful I Answer though their sins be forgiven yet God would leave this mark of his displeasure on all mankind that all Adams Children shall die for a warning to the World Well then sin carryes death in its bosome and to some this death is but a step to Hell or death to come 't is not so to the Godly yet in their instance God would teach the World the sure connexion between death and Sin whosoever hath been once a sinner must die 2. It s end and use The
body is dead because of sin That is the relicks of sin are not abolished but by death there is a twofold end and use of death to them that are in Christ. 1. To finish transgression and make an end of Sin We groan under the burden of it while we are in our Mortal bodies Rom. 7.24 But when the Believer dyeth death is the destruction of sin rather than of the penitent Sinner the vail of the sinful flesh is rent and by the sight of God we are purified all in an instant and then sin shall gasp its last and our Physitian will perfect the cure which he hath begun in us and we shall be presented faultless before the presence of God 2. To free us from the natural infirmities which render us uncapable of that happy life in Heaven which is intended to us The state of Adam in innocency was blessed but Terrene and Earthly a state that needed Meat Drink and Sleep If Christ would have restored us to this life it may be death had not been necessary and the present state of our bodies needed not to be destroyed but only purified but our Lord Jesus had an higher aim Eph. 1.3 Who hath blessed us with spiritual blessings in Christ Adam injoyed God among the beasts in paradise we injoy God among the Angels in Heaven it 's a divine and Heavenly Life that he promiseth a life like that of the blessed Angels where meat and drink and sleep hath no use Now this nature that we now have is not fitted for this life therefore Paul telleth us 1 Cor. 15.50 That flesh and blood cannot inherit the Kingdom of God That is that Animal life which we derived from Adam cannot inherit the Kingdom of God Therefore we need to bear the image of the Heavenly which cannot be till this terrene and animal life be abolished To this end God useth death So that which was in its self a punishment becometh a means of entrance into glory the Corn is not quickened unless it die 1 Cor. 15.36 37 38. The believers that are alive at Christs coming must be change v. 52 53. Christ himself by death entred into Glory therefore what ever is animal vile and earthly and weak must be put off before we are capable of this blessed estate 3. The cause of this mortality is Because of sin Had it not been for sin we had never had cause to fear dissolution there had been no use for coffins and winding-sheets nor had we been beholding to a Grave to hide our carkass from the sight and smell of the living there was a posse mori in innocency else death could not be threatned as a penalty but there was a posse non mori or else Immortality could not be propounded as the reward of Obedience therefore Man is Mortal conditione corporis but Immortal beneficio conditoris God could have supported him Well then death must make sin odious or else sin allowed will make death terrible Thirdly We come to the assertoin or correction The spirit is life because of Righteousness In which observe 1. That Believers have a life notwithstanding death Though death be appointed by God and inflicted upon believers as well as others yet they live notwithstanding this death John 11.25 He that believeth in me though he were dead yet shall he live The Fountain of Life can raise him when he will no bands of Death can hinder his quickening Vertue Tho the union between Body and Soul be dissolved yet not their union with God 2. This life is to be understood of body and soul. 'T is only indeed here said life but he explaineth himself in the 11. vers If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you Man is compounded of a Body and a Soul death deprived him of his body for a time only the Body shall at last be reunited to partake of the happiness of the soul. 1. The soul being the noblest part is presently and most happily provided for being sanctified and purified from all her imperfections and is brought into the sight and presence of God Luke 20.38 They all live to God And they are gathered to the great counsel and assembly of Souls Heb. 12.23 There they serve God day and night and are under an happy necessity of never wandring from their Duty and no longer busied to maintain a war against sin but are always Imployed in Lauding Praising and Blessing God and delighting in him Well then this is the happiness of the faithful That though they put off the Body for a time yet the Soul hath an Eternal house to which it retireth and remains not only in the hand of God but injoyeth the sight and love of God 2. Cor. 5 1. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the Heavens 2. For the body At the Resurrection the soul shall reassume its body again We cannot easily believe that part shall be placed in Heaven which we see commited to the Grave to rot there but there is no impediment to Gods Almighty Power Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able to subdue all things unto himself This place doth prove that God hath provided for the happy estate of the Body as well as the Soul The dead are Gods subjects put into the hands of Christ he must give an account of them John 6.40 And this is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day They are likewise members of Christ. 1 Cor. 6.15 Now his Mystical body will not be maimed they are Temples of the Holy ghost 1 Cor. 6.15 Temples wherein we offer up to God reasonable service Now since the Spirit possesseth both Body and Soul he will repair his own dwelling-place which he hath once honoured with his presence and not let corruption always abide on it And we have the pattern of Christ he is the first Fruits of them that slept 1 Cor. 15.20 the Soul hath an inclination to the Body still Therefore that our happiness may be compleat a glorified Soul shall inanimate immortal Body 3. The grounds are first the Spirit renewing Secondly Christ purchase 1. The Spirit is life he doth not draw his Argument from the immortality of the Soul for that is common to good and bad the wicked have a soul that will survive the body but little to their comfort their immortality is not an happy immortality but he taketh his argument from the new life wrought in us by the spirit which is the beginning pledg and earnest of a blessed immortality
respect from men If we shall Everlastingly injoy the Love of God nothing should trouble us Rom. 8.37 38. Nay at length we shall meet all the Holy ones of God Heb. 11.13 and shall all join in comfort there There is no pride or envy to divide us or to make us contemn one another but Love and Charity reigneth so that the good of every one is the good of all and the good of all the good of every one They all make up one Body and have one heart and one Soul and one God who is all in all 6thly Against Persecution Matth. 5.11 12. Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you â—â—lsely for my sake Rejoice and be exceeding Glad for great is your reward in Heaven For so persecuted they the Prophets which were before you And 1 Thes. 1.6.7 Having received the word in much affliction with joy of the Holy-Ghost 7thly Against exile When cast out of Cities Towns driven from House and home consider we shall abide with Christ for ever 8thly Against Death of friends 1. Thes. 4.14 to the 18. He concludeth Wherefore comfort one another with these words They are not genuine comforts of Christianity which are not fetched from the world to come 9thly Against sin 'T is our trouble here it must be mortified There it will be nullified Our Inheritance is incorruptible and undefiled and fadeth not away 1 Pet. 1.4 Our carnality will be for ever gone our Temptations will be over There is no Serpent in the upper Paradice 10thly Against spiritual wants There all desires will be accomplished our expectations fully satisfied and the Soul filled up with all the fulness of God And Lastly Against Death which is the last enemy This Christ hath conquered and will conquer for you 1 Cor. 15.56 57. The sting of Death is sin and the strength of sin is the Law But thanks be to God which giveth us the victory through our Lord Jesus Christ. Death is yours 1 Cor. 3.22 All things are yours whether Paul or Apollos or Cephas or the World or Life or Death or things present or things to come all are yours And ye are Christs and Christ is Gods SERMON IV. 2 Cor. 5.2 For in this we groan earnestly desiring to be Clothed upon with our House which is from Heaven IN the former verse the Apostle had asserted his confidence of a Blessed Estate both in his own name and the name of other Believers Now he speaketh of his readiness to enter into it or his desire of getting out of this Life that he might enjoy this Immortality and Blessedness For in this we groan In this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in the mean time In the words observe 1. The greatness of the affection here mentioned Expressed by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we groan by which he meaneth not the groans which come from sorrow but from desire and hope 2dly The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not desiring only but earnestly desiring 2dly The object or thing affected To be cloathed upon with our House which is from Heaven Where our Glory and Blessedness is set forth by a double Metaphore an House and a Garment Men do not clothe themselves with Houses but this is such an House as is so fitted for us and we for it as apparel is for the Body Well then the state of Glory is called an House with respect to the deliverance which we have from the pressures which the bodily Life is subject unto As in an House we are sheltered and defended from the injuries of wind and weather And then 't is compared to an upper garment to hide our blemishes and imperfections Because the Apostle useth the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some have thought the Apostles meaning to be That he would have that Life clothed upon this Life as the Tunick upon the Vest That he would not put off the Body or die at all but go to Heaven by that sudden change spoken of 1 Cor. 15.51 52. 1 Thes. 4.17 Indeed many of the expressions of the Context seem to look that way But I shall adjourn the debate till I come to open the Third and Fourth verses Doct. Those that sincerely believe and wait for a Blessed Immortality do also groan for it and earnestly desire it The reasons of this groaning are 1. Because of the pressures and miseries of the present Life Being burthened we groan verse 4 We are pressed under an heavy weight burthen'd both with sin and misery and both set us a groaning very sorely 1. With sin To a waking Conscience and a gracious Heart this is one of the greatest burthens that can be felt see that Rom. 7.24 Oh vvretched man that I am vvho shall deliver me from the body of this Death If any had cause to complain of his afflictions Paul much more He was Whipped Imprisoned Stoned in Perils by Land and by Sea but afflictions did not sit so close to him as sins The body of death was his greatest burthen and therefore did he long for deliverance A Beast will leave the place where he findeth neither food nor rest 'T is not the bare trouble of the world which sets the Saints a groaning but indwelling corruption which may be cast down but is not cast out This grieveth them they are sinning whil'st others are pleasing God serving him with weakness and manifold defects whil'st others are serving him without spot and blemish They see clearly what we see darkly and as in a glass and adhere to God perfectly whil'st we are distracted with sensual and worldly affections and many incident fears and cares They are enjoying and praising God while we are mourning under sin and such an heap of remaining infirmities Surely 't is weariness of sinning which maketh the Saints groan As light and love increaseth sin groweth a greater burthen to us they cannot get rid of this cursed Inmate and therefore are longing for a change A gracious heart seeth this is the greatest evil and therefore would fain get rid of it not only of the guilt and power but of the very being of it which will never be till this Tabernacle be dissolved Then sin shall gasp its last because death removeth from us this sinful flesh and admits into the sight of God And therefore the Saints are groaning and longing for the parting day when by putting off flesh they shall put off sin and come and dwell with God 2. They are also burthened with miseries and these are not the only causes yet they are a cause of the Saints groaning For they have not devested themselves of the feelings of nature nor grown senseless as Stocks and Stones The Apostle telleth us Rom. 8.20 21. That the whole Creation groaneth because 't is put under misery and vanity 'T is a groaning world and Gods Children bear a part in the Consort because they live here in a valley of
prepare us to entertain it with the more thankfulness 1. Of the impossibility of keeping the Law and so the necessity of the use of the Redeemer For to faln man the duty of the Law is impossible and the penalty of it intolerable Therefore all men by this Covenant according to this Covenant are inclosed within a curse shut up and necessitated to seek the grace of the Gospel Gal. 3.23 But before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed The Law cannot be satisfied unless the whole man obey wholly in all things which to corrupt nature is impossible and so it inevitably driveth us to Christ who accepteth us upon more equitable terms 2. To make us thankful for our deliverance by Christ. When you read these words all the heart all the Soul all the might all the strength bless the Lord Jesus in thy heart that God doth not deal with us upon these terms that we are rid of this hard bondage exact obedience or eternal ruine That the Law of the Spirit of life in Christ Jesus hath made us free from the Law of sin and death Rom. 8.2 i. e. Of that rigorous covenant which to man faln ferveth only to convince of sin and to bind over to death if God should sue us upon the old bond a stragling thought a wandring glance might make us liable to the curse 2. As a rule of the Gospel Thou shalt love the Lord thy God c. With all this is not wholly antiquated and out of date in the Gospel we must distinguish what is required by way of Precept and what is accepted by way of Covenant for the rule is as strict as ever but the covenant is not so strict to wit that we must necessarily perish if we break it in the least joâ— or tittle The rule is as strict as ever and admitteth of no Imperfection either of parts or degrees but the Covenant is not so strict but accepteth of a perfection of parts and of such a degree as is dominating and prevailing or doth infer truth of Gods Image or a single hearted disposition to love and serve God to the uttermost of our power Let me prove both these 1. That the rule is as strict as ever That 's necessary Partly With respect to the Law-giver for no imperfect thing must come from God And Partly with respect to the time when it was given us in innocency And Partly With respect to us who are under the rule of Law for if the rule did not require a perfect love our defects were no sins for where there is no Law there is no transgression Rom. 4.15 And that this particular Law is still in force appeareth by that of Christ Matth. 22.37 40. Thou shalt love the Lord thy God with all thy heart and thy neighbour as thy self on these two hang the Law and the Prophets Surely that Law and Prophets include all known Scripture that is binding to us 2. But the covenant is not so strict For where weaknesses are bewailed striven against and in some measure overcome they shall not be prejudicial and hurtful to our salvation for in the new covenant God requireth perfection but accepteth sincerity and though we cannot bring our graces to the ballance t is enough that we can bring them to the touchstone Gen. 17.1 Walk before me and be thou upright Though not perfect yet if upright though there be a double principle flesh and Spirit yet if not a double heart A sincere love in the language of the Holy-Ghost is loving God with all the heart and all the Soul So 't is said of David 1 Kings 14.8 He kept my commandments and followed me with all his heart to do only that which was right in mine eyes David had shrewd failings yet because of his habitual purpose so the Lord speaketh of him So of Josiah 2 Kings 23.25 Like unto him there was no King that turned to the Lord with all his heart and all his Soul and all his might according to all the Law of Moses Josiah also had his blots and Imperfections yet his heart was prevalently set towards God So that all the heart and all the Soul may be reconciled with the Saints infirmitys though not with a vitious life 2. I shall shew you how far we are obliged to love God with all the heart and all the Soul and all the mind and all the strength if we would not forfeit our covenant claim of sincerity 1. We are bound to strive after perfection and as much as may be to come up to the exactness of the rule The endeavour is required though as to success God dealeth graciously with us Phil. 3.12 Not as though I were already perfect or had already attained but I follow after that I may apprehend that for which I am apprehended of Christ. The perfection of our love to God is part of our reward in Heaven but we are striving after it we cannot arrive to the perfectness of the glorified estate but we are pressing towards it allowed failings cannot stand with sincerity for he that is contented with a little grace hath no grace that is to say he that careth not how little God be loved provided he may be saved doth not sincerely love God A true Christian will endeavour a constant progress aim at no less than perfection Christians this is still your rule all the heart and all the Soul and all the might the Lord hath such a full right to your love that coldness is a kind of an hatred And the grace which we received in conversion will urge us to it For tendentia mentis in Deum is the fruit of conversion and God is not respected as a means but as an end we do more unlimitedly desire the end then the means the whole latitude of understanding will and affections is due to him without division or derivation to other things 2. We are so far obliged as to bewail defects and failings As Paul groaneth under the relicks of corruption Rom. 7.24 Oh wretched man that I am who shall deliver me from this body of death A true Christian would love God more perfectly delight in him more abundantly bring every thought and practice into subjection to his will if not they are kept humble it is a burden and trouble they cannot allow themselves in this Imperfect estate the same new nature which checketh sin before it is committed mourneth for it after it hath got the start of us Resistance is the former dislike of the new nature and remorse the latter dislike after we are overcome none have such cause to bewail failing as the Children of God they sin against more light and love and if Conscience be in a right frame they will bemoan themselves and loath themselves for their sins and their love which is seen in a care to please is also seen in sorrow for offences when they break out and a
of the sufferings His Blood was the Blood of God Acts 20.28 3. Another circumstance accompanying the pains of the Second Death and unavoidably attending it in reprobates is desperation and a fearful looking for of the fiery indignation of God Heb. 10.7 But this is accidental to the punishment its self and only occasioned by the sinners view of their woful and irremediless Condition but this neither did nor could possibly befall the Lord Jesus for he was able by his Divine Power both to suffer and satisfie to undergo and overcome this dreadful brunt of the Wrath of God and therefore expected a good issue in his conflict Psa. 16.9 10. My flesh shall rest in hope for thou wilt not leave my Soul in Hell nor suffer thy holy one to see corruption 'T is applyed to Christ Acts 2. A shallow stream may easily drown a Child whereas a grown man may hope to escape out of a far deeper place yea a skillful swimmer out of the ocean Christ passed through that Sea of Wrath which would have drowned all the World yea came safe to shoar Well then it sheweth the reality and truth of his Satisfaction 2. It sheweth the fulness and sufficiency of his Satisfaction And that Christ undertook no more than he was able to perform For though but one yet he is accepted for all As one Sacrifice offered by the high Priest was enough for all the congregation The burnt offering for private men and for the whole congregation was the same a young bullock without blemish All had but one Sacrifice only for private men the Burnt-offering was offered by common Priests and for the congregation by the high Priest Or as the same sun serveth for every one and also for all the World So the same Christ the Sun of Righteousness serveth for all Or as one Adam was enough to ruine all So one Christ was enough to save all Yea much more as in Christ the Divine Power is more effectual The Scripture often insisteth upon the oneness of the Person and the oneness of the Sacrifice as in that oracle which drop't from the mouth of Caiphas it is expedient for one to dye for all the people John 11.51 52. Which is interpreted of the Redemption of the Elect He prophesyed that Jesus should die for that Nation and not for that Nation only but that he should gather together in one the Children of God which were scattered abroad This one Christ is accepted for all For 't is more than if all the World had dyed God was more pleased with this Sacrifice than he was displeased with Adams sin or the sins of all the World 1 Tim. 2.6 There is one Mediator between God and man the man Christ Jesus As one Mediator so one sacrifice Heb 10.10 We are sanctifyed through the offering of the Body of Jesus Christ once for all And verse 14. For by one offering he hath perfected for ever them that are sanctified And Heb. 9.26 He once in the end of the World appeared to put away sin by the sacrifice of himself And 28 verse So Christ was once offered to 〈◊〉 the sins of many The Scripture doth so emphatically insist upon this circumstance to shew that there needeth no more to be done to satisfy Gods Justice That is sufficiently done already which is a great comfort to us For you are not left under the care of making Satisfaction for your own sins But only of accepting the Redeemer who hath satisfied and if you perish it will be for want of Faith in you not for want of Satisfaction in Christ The business is even brought to your doors and left upon your hands whether you will accept of the grace offered 2. How the great Love of God appeareth in this 1. In that he would not prosecute his right against us who were faln in Law and unable to recover our selves Noxa sequitur caput The Soul that sinneth shall die Exod. 32.33 He might have refused any Mediation and all our necks might have gone for it 'T was great love that God would think of a Surety he might have exacted the whole debt of us thou hast sinned and thou shalt pay 'T is some relaxing of the rigour of the Law that he would take person for person Moses was rejected when he interposed as a Mediator but so was not Christ. 2. That he would take one for all Justice would not let go the sinner without a ransom but 't is the wonderful grace of God that he would take Satisfaction from one man in the name of all those for whom he offered to satisfy That God would accept of Christ Heb. 2.9 'T is said that by the grace of God he should tast death for every one That which moved God to transfer the punishment of our sins upon Christ was his meer grace and the special favour of God 3. This one so dear to him his own Son the Son of his love his only begotten Son he is the person that must be our surety John 3.16 God so loved the World that he sent his only begotten Son that whosoever believeth in him should not perish but have Everlasting Life And Rom. 8.32 He spared not his own Son but delivered him up for us all Oh the unspeakable love of God! We are fond Eli would not let fall one rough word to his Children God had but one Son and he was made a Sacrifice for sin 4. This one so worthy in himself Person for person is the hardest bargain In some Wars Captives are redeemed with money But we are not redeemed with Silver and Gold but with the precious blood of the Son of God 1 Pet. 1.18 19. If there be man for man proportion is observed and men of like quality are exchanged You never heard of such a demand that a king should be given to ransom a Servant We were slaves and Christ was the Heir of all things The prince was given for Slaves The just for the unjust The Lord God Almighty who filleth Heaven and Earth with his Glory was given for poor worms The King of all the Earth came not to be ministred unto but to minister and to give his Life a ransom for many Matth. 20.28 5. And he given unto death One dyed for all if Christ had come on earth to take a view of our misery it had been another matter Captive Princes have kingly entertainment but he came to be fold for the price of a slave thirty pieces Exod. 21.31 The ransomer is not bound to suffer and be ruined if the Party be so But our redeemer must dye 1 Pet. 3.18 But Christ hath suffered for sin the just for the unjust that he might bring us to God Till death there was no full Satisfaction if ever any had cause to love his life Christ had his Soul dwelt with God in a Personal Union 'T is no great matter to quench and put out such glimering Candles as we are We are often a burden to our
Birth This is Life indeed then we begin to live in good earnest we may reckon from that day forward that we live The Seed of Eternal Life was laid as soon as Grace was infused into the Soul and you may take hold of Eternal Life 1 Tim. 6.20 before you enter into it Maintain this Life and it will end in Eternal Glory Thus I have dispatched my first Question namely what is this Life that Christ hath purchased for us A Spiritual Death that we might die to Sin and also a Spiritual Life that we might live unto God SERMON XXX 2 Cor. 5.15 But to him that died for them and rose again 2. WE come to speak of the respect that is between this life and Christs resurrection I Answer Christs Resurrection is 1. An Example and Pattern of it 2. A Pledge of it 3. A Cause of it 1. An example of it There is great likeness and correspondence between Christs rising from the grave and a Christians resurrection from the death of sin 1. Christ died before he rose and usually God killeth us before he maketh us alive First we find the word a killing letter before we find it a word of life This is Gods method Paul saith Rom. 7.9 The commandment came and sin revived and I died A man is broken in heart with an apprehension of sin and Gods eternal wrath before he is made alive by Christ Gal. 2.19 I through the Law am dead to the Law that I might live unto God He must be himself a dead man The Law must do the Law-work before the Gospel doth the Gospel-work So Rom. 8.2 But the Spirit of life in Christ Jesus hath made me free from the Law of sin and death He is under the Law of death and sin as it convinceth of sin and bindeth over to death 2. The same Spirit of holiness or power of God that quickened Christ quickeneth us 'T is said Rom. 6.4 That as Christ was raised from the dead by the Glory of the Father even so should we be raised to newness of Life That is by his Glorious Power 2 Cor. 13.4 For tho he was crucified through weakness yet he liveth by the Power of God What is there said to be done by the Power of God is said else where to be done by the Spirit of Sanctification Rom. 1.4 And declared to be the Son of God with Power according to the Spirit of holiness by the resurrection from the dead So are believers quickened by the same Spirit Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Jesus from the dead shall also quicken your Mortal Bodies by his Spirit that dwelleth in you Christ will quicken us by his grace as he did his own dead body The same quickening Spirit that is in Jesus Christ doth also quicken us 3. Again Christ being raised from the dead dyeth no more As the Apostle telleth you Rom. 6.9 Knowing that Christ being raised from the dead dyeth no more Death hath no more dominion over him His Resurrection instated him in an Eternal Life never more to come under the Power of Death again He might have been said to be alive after Death if he had performed but one single act of life or lived only for a while but he rose to an Immortal Endless Life a Life Co-eternal with the Father So is a Christian put into an unchangeable state sin hath no more dominion over him Should not shall not as the Apostle proveth there applying it to the Christian. When Christ telleth he is the Resurrection and the Life he asserts two things John 11.25 26. That he that believeth on him though he were dead yet shall he live and shall never die Tho formerly dead in sin he shall live the life of grace and when he liveth it once shall never die Spiritually and Eternally otherwise how shall we make good Christs Speech 4. Christ in that he liveth he liveth with God and liveth unto God Rom. 6.10 That is with God at his right hand And to God that is referring all things to his Glory for Phil. 2.10 11. all that Jesus Christ doth as Mediator is to the Glory of God the Father So a Christian liveth with God unto God With God not at his right hand now but yet in a state of Communion with him 1 John 1.3 And truly our fellowship is with the Father and his Son Jesus Christ. And he liveth to God as in the Text Not to our selves but to him that died for us and rose again That is no longer to our own lusts and desires nor for our own ease profit and honour but according to the will and for the service and honour of God as more fully hereafter Well then that new state into which Christ was inaugurated at his Resurrection is a pattern and example of our new spiritual life 2. How 't is a Pledge of it Christ was our Common Person and we make one Mystical Body with him and therefore his resurrection and life was not for his own person and single self alone but for all those that have interest in him As he died so he rose again in our name and in our stead as one that had satisfied the Justice of God and procured all manner of grace for us and as a Conquerour over all our Spiritual enemies And therefore he is called the first fruits from the dead 1 Cor. 15.20 As a little handful of the first fruits blessed the whole harvest and sanctified it unto God It blessed not the Darnel and the Cockle but blessed and sanctified the Corn. Christs quickening after death was a sure pledge that every one who in time belongeth to him shall in his time be quickened also first Christ and then they that are Christs every one in their own order We must not think that when Christ was raised that it was no more than if Lazarus or any other single person was raised No his resurrection was in our name therefore we are said to be raised with Christ Col. 3.1 And not only so but quickened together with Christ Col. 2.13 And Eph. 2.4 5. Though we were quickened a long time after Christs Resurrection yet then was the pledge of it 'T was agreed between God and Christ that his Resurrection should be in effect ours And in the moment of our regeneration the vertue of it should be communicated to us The right was before saith to all the elect but when faith is wrought the right is applied by vertue of the covenant of Redemption he rose in the name of all the redeemed and they are counted to rise in him and we are actually instated in this benefit when converted to God 3. 'T is a cause of it That Spirit of power by which Christ was raised out of the grave is the very efficient cause of our being raised and quickened or of our new birth for the vertue purchased by Christs death is
his Father's Work till he had brought it to some Issue and Period and doth not sue out his own Glory till our Redemption was first finished Phil. 2.7 He became obedient unto Death even the Death of the Cross the accursed Death of the Cross. Christ carried Sinners in his Heart to his dying day he never repented of his Bargain John 13.1 Having loved his own that were in the World he loved them unto the end When he had most cause to loath Sinners then he loved them in his bitter Agonies and the Horrors of his Cross Christ did not repent of his part Plead the Eternal Covenant you have God's Oath that he will never repent of Salvation this way Psal. 110.4 The Lord hath sworn and will not repent Thou art a Priest for ever after the Order of Melchisedeck Christ was not weary of suffering for Sinners and God will not be weary of pardoning them Again Christ was faithful in the days of his Flesh he hath lost nothing by going to Heaven he will finish what he hath begun 1 Thess. 5.24 Faithful is he that hath called you who also will do it This smoaking Flax will be blown up into a Flame These Infant-Desires are Buds of Glory this decay of Sin will come to an utter extinction 2. It noteth the compleatness of our Redemption All is finished When he had set all things at rights then he departed Christ hath not left the Work imperfect to be supplied by the Merit of our own Actions we are not half purchased Heb. 10.14 By one Offering he hath perfected for ever them that are sanctified Christ would not have died if the Work had not been done and if there were any thing yet to do he would die again But Christ hath no more Offering to make nor Suffering to endure but only to behold the Fruit of his Suffering He hath not purchased a possible Salvation whose efficacy dependeth on the Will of the Creature nor the Remission of some Sins and left others upon our score nor made purchase of Grace for a small time but perfected for ever them that are sanctified Popish Satisfaction the loose possible pendulous Salvation of Arminians and the Doctrine of the Apostacy of the Saints are all Doctrines prejudicial to the full Merit of Christ. It is all finished there is enough done to glorify God and save the Creature Justice could demand no more for all Engagements Christ is not ashamed to plead his Right at the Bar of Justice and to avouch his Work before the Tribunal of God This it is finished is like Christ's Seal to the Charter of Grace Now take it and much good may it do you Oh that we could rest satisfied with the Merit of Christ as Divine Justice is satisfied What should trouble the Creature when Christ hath entred his Plea Father it is finished there is enough done Christ hath no more to do but to sit at the right Hand of God and to rejoice in the welfare of the Saints there remaining nothing for us but to make our Claim and to live in Joy and Thankfulness Christ did not compound but pay the uttermost Farthing Rom. 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no condemnation to them that are in Christ Jesus there is not one Curse left When Israel was brought out of Egypt it is said A Dog shall not move his Tongue against you Exod. 11.7 Neither the Law nor Wrath nor Conscience nor Satan hath any thing to do with you the Prison is broken up the Book cancelled the Bill nailed to Christ's Cross tâ—â—t it may never be put in Suit again The Devil may trouble you for your Exercise but bear it with comfort and patience you have an Advocate as well as an Accuser Oh that we had a Faith suitable to the height of these Mysteries that we could behold the Salvation of God in our serious Thoughts and eccho to Christ's Cry It is finished it is finished It is not a full grown Faith till we break out into some triumph the Child may now play upon the Cokatrices Hole I am much indebted to Justice but Christ hath paid all Which thou hast given me to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the same word with that Vers. 2. Thou hast given him Power over all Flesh. And now the Work which thou hast given me to do God that gave him his Power gave him his Work Augustine interpreteth the Word somewhat nicely Non ait jussisti sed dedisti ibi commendatur evidens gratia quid enim habuit quod non accepit etiam in unigenito humana natura If you allow this Interpretation as certainly this rigor of the Word will bear it then we may 1. Observe That the Privileges of the humane Nature of Christ are by Gift Whatever the Manhood of Christ was advanced to by dwelling with God in a personal Union it was by the mere Grace of God The Apostle referreth it to the Father's Pleasure Col. 1.19 It pleased the Father that in him should all Fulness dwell God would make Free Grace appear in none so much as in our Head and set out Christ as the Example of his gracious Election Whatsoever Honour the Humane Nature of Christ had it had it by Grace and Gift it was chosen to this Honour Certainly we should ascribe all to Grace if Christ himself did if he accounted it a Gift that his Humane Nature was taken into the Honour of the Mediatory Office 2. We may Observe That Work it self is a Gift Christ speaketh thus of the Work of the Mediatory Office which was sad Work labouring in the Fire in the Fire of the Divine Wrath and Displeasure Elsewhere it is said of our Faith and Suffering Phil. 1.23 Vnto you it is given on the behalf of Christ not only to believe on him but also to suffer for his sake it is given of Grace we should couet Duty an Honour and Service a Privilege Hosea 8.12 I have written to him the great things of my Law Honorabilia Legis meae But I rather interpret it of giving in Charge thou hast put this Office upon me of redeeming Mankind and this Work I have done The Note from hence is Observe That Christ had his Work appointed him by God Psal. 40.7.8 Lo I come in the Volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart It is a great condescension of Christ that he would come under a Law and as a Servant take Work upon his own Shoulders The Apostle saith He came in the form of a Servant Phil. 2.7 He was a Prince by Birth yet he came as a Servant of the Divine Decrees He spake of Commandments that he received from the Father He wholly devoted himself to his Father's Will and Man's Benefit O admire the proceedings between the Father and the Son by way of Command and Promise the Transactions of Heaven are put into a Foederal Form and
present or absent we may be accepted of him A new life inferreth new ends and pursuits the new Being obligeth us to be to the praise of his glorious grace Eph. 1.12 Fifthly The Properties of it 1. It is a godly Life as beginning and ending in God and carried on by those who are absolutely devoted and addicted to him 2 Pet. 3.11 What manner of persons ought ye to be in all holy conversation and godliness It is called the life of God Eph. 4.18 it is from God and for God you live by him and to him in others Self is the Principle Measure and End 2. It is an holy Life measured by the pure Word of God Psal. 119.140 Thy word is very pure therefore thy servant loveth it Rom. 7.12 The law is holy and the commandment is holy and just and good not by our own natural inclinations or the fashions of the world but Gods direction 1 Pet. 1.15 As he which hath called you is holy so be ye holy in all manner of conversation Luk. 1.75 That we should serve him in holiness and righteousness before him all the days of our lives The inclinations are planted in us by Gods first work Eph. 4.24 That ye put on the new man which after God is created in righteousness and true holiness they are directed by his Word all Moral Duties being comprised in those words Holiness or Dedication to God Righteousness performing our duties to men Acts 24.26 Herein do I exercise my self to have always a conscience void of offence toward God and toward men 3. It is an heavenly life Phil. 3.20 Our conversation is in Heaven Our great work is to prepare for everlasting Life seeking rejoycing in that endless Happiness we shall have with God a living for or upon the unseen everlasting Happiness as purchased for us by Christ and freely given us of God We live for it as we seek after it with our utmost diligence Acts 26.7 Unto which promises the twelve Tribes instantly serving God day and night hope to come We live upon it as fetching thence all our supports solaces and incouragements 2 Cor. 4.18 While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal II. How strongly we are obliged by Baptism to this kind of life Baptism hath three Offices it representeth sealeth undertaketh it representeth as a signifying Sign sealeth as a confirming Sign undertaketh as a Bond wherewith we bind our selves when we submit to it First What it representeth primarily and principally the Death of Christ and secondarily his Resurrection the one in order to the other 1. The Death of Christ which is the meritorious Cause of all the Grace and good which is communicated to us in this or any other Sacrament or Mystery of the Gospel We are told 1 Pet. 2.14 That he himself bore our own sins in his body on the tree that we being dead to sin might be alive to righteousness I told you before that Christs Death may be considered as an instance of his Love or as the Price paid for the Blessings of the new Covenant as an instance of his Love it worketh morally as the Price of our blessings meritoriously as it worketh morally and exciteth our gratitude we should not go on in that course which brought these sufferings on Christ but live holily in gratitude to him and kindness to our selves lest we bear our own sins which are so hateful to God This consideration we exclude not but to make this all the sense of the Place no Christian heart can endure therefore we go to the second Consideration as the Price and Ranson of our own Souls and of the Blessings we stand in need of he purchased Grace to mortifie sin and quicken us to the duties of Holiness that the love of sin might be weakened in our hearts and we might be quickened to live to God in the Spirit Now if this be represented in Baptism then surely it strongly obligeth us to improve this Grace for those ends and purposes and that this is represented is evident for in the Apostles interpretation Baptism is a sort of Burial and first it is a Commemoration of the Burial of Christ who when his Soul was separated from his Flesh he was buried his Sacred Body was laid up in the Chambers of the Grave This was necessary not only in compliance with the Types Mat. 12.40 As Jonas was three days and three nights in the whales belly so shall the Son of man be three days and three nights in the heart of the earth Christ was found to be the true Messias by his Resurrection from the Dead as Jonas was authorized to be a true Prophet of the Lord by his miraculous deliverance Prophecies of this you may see Psal. 16.9 My flesh also shall rest in hope Isa. 53.9 He made his grave with the wicked and with the rich in his death But also this was necessary for the confirmation of the reality of his Death past and the verity of his Resurrection suddenly to follow Therefore in Baptism the truth of his Death is represented as the ground of all our hopes 2 The next thing which is represented is the Truth of his Resurrection Christ that purchased this Grace is risen to apply it he is a Saviour merito efficaciâ his Merit immediately depended on his Death and his Power for effectual application though mediately on that too depended immediately on his Resurrection for Christ rose on purpose to turn men from their iniquities Acts 3.26 God having raised up his Son Jesus hath sent him to bless you in turning away every one of you from his iniquities Christs Resurrection hath a twofold regard 1. It is a Pattern 2. It is a Pledge 1. It is a Pattern of our rising from the death of sin to newness of life If Christ that was dead and buried rose again and cast off the burden of our sins which for our sakes he undertook or cast of the form of a servant we must not only be dead and buried but we must rise also Christs Resurrection is every where made in a Pattern of the new Birth 1 Pet. 1.3 He hath begotten us to a lively hope by the resurrection of Christ from the dead that is the influential Cause and Pattern of it So 1 Pet. 3.21 The like figure whereunto even Baptism doth now also save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ. Anima non lavatione sed responsione sancitur the Soul is dedicated to God to live a new life not by the water but by the answer to the demands of the new Covenant and this is by the Resurrection of Christ. 2. As it is Pledge of his Power by which that great change is wrought in us Eph. 1.19 20. And what
is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power Which he wrought in Christ when he raised him from the dead To convert Souls to God there needeth a mighty working of efficacious Power which exceedeth all contrary power which might hinder and impede that work Men by Nature are averse from God the Devil seeketh to detain them from him and his powerful Engine is the World But now if they are to be raised as Christ was raised what can oppose this work So that we have not only the Merit of his Humiliation but the Power of his Exaltation And besides that this Power is likely to be exercised for us we may consider that Christ is said to rise by his own Power Joh. 2.19 Destroy this Temple and in three days I will raise it up Joh. 10.17 I lay down my life that I may take it again and to be raised by the Power of his Father which noteth Authority to rise again and having fully done his work upon which account he is said to be brought again from the dead Heb. 13.20 and the Apostle inferreth from thence vers 21. Being made perfect in every good work to do his will working in you that which is well-pleasing in his sight through Jesus Christ. Now if both these be implied in Baptism it doth mightily oblige the Parties baptized to look after the effect of these two Acts of Christ Mediation for Christians should not only believe the Death and Resurrection of Christ but feel it by the Merit of his Death and Efficacy of his Resurrection we obtain this new life and both are the causes of our dying to sin and living to God Secondly What it sealeth or confirmeth The new Covenant wherein God hath promised the gift of the Spirit to renew sanctifie and heal all those that enter into it We have the Grace to destroy sin by virtue of the Death and Burial of Christ but the Promises are in the new Covenant That the new Covenant is sealed in Baptism see Mat. 28.19 20. Go ye therefore and teach all nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things whatsoever I have commanded you Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall de damned Now the great Promise of the new Covenant is the Spirit to renew and cleanse the Soul Surely this is properly signified in Baptism Joh. 3. 5. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God And Tit. 3.5 According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost As the body is washed with water without so is the Soul cleansed by the Spirit within As at the Baptism of our Saviour the descending of the Holy Ghost upon him was a visible Pledge of what should be done afterward for at his Baptism the fruit of all Baptisms was visibly represented we are admitted Children of his Family as Christ was declared to be the well beloved Son of God Mat. 3.17 and we have the Spirit of his Son Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father As God promiseth to pour out water on him that is thirsty and floods on the dry ground so to pour out his Spirit on the seed and his blessing upon thy off-spring Isa. 44.3 And the Spirit it self is figured by Water Joh. 4.14 Whosoever shall drink of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life Joh. 7.37 If any man thirst let him come unto me and drink Rev. 22.17 Let him that is a-thirst come and whosoever will let him take the water of life freely Now unless we will receive this Grace in vain we are bound to wait for and obey the Spirits motions either by way of restraint or excitation Rom. 8.13 14. If ye through the Spirit mortifie the deeds of the body ye shall live For as many as are led by the Spirit of God are the sons of God we that pretend to come to God for this Promise of the Spirit as in Baptism we do Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost Thirdly It obligeth as there is a kind of undertaking to shew forth the likeness of Christs Death and Resurrection by our submission to it Our receiving Baptism implieth two things 1. A publick and open Profession 2. A solemn Bond wherewith we bind our Souls 1. A publick and open Profession wherein we profess a Communion with Christs Death and Resurrection or to dye and rise with Christ. In the general that Baptism is an open Profession for it is required as a sign of the Faith that is in our hearts Rom. 10.10 With the heart man believeth unto righteousness and with the mouth confession is made unto salvation And Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall be damned Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost As Circumcision was the Badge of the Jewish Profession so is Baptism of the Profession of Christianity Therefore the Jews are called Circumcision and we are called the purified people Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works and those that are purged from their sins 2 Pet. 1.9 And more distinctly what we profess is plain and evident in this Ordinance we profess to dye and rise with Christ. 1. Death yea in the Text not only and simply to be dead but to be buried with Christ. If Baptism expresseth an image of Burial and every Burial supposeth Death not only of Christ but us surely we are bound not only to dye unto sin at first but to make our mortification more thorough and constant for as Burial noteth the continuance of Christs Death so should we persevere and increase in the mortification of sin for Burial is a continued dying to sin we should not only renounce and give over all the sins of our former lives but presevere in this resolution and increase in our endeavour against sin daily A Christian living in sin and serving his lusts is like a Spectre and Ghost arisen out of the grave 2. So for Christs Resurrection In this Ordinance we profess to rise again with Christ and therefore should not only put off the old Man or body of sin but have an earnest impulsion within our selves to the duties of Holiness and
place for them after the storm of this World is over whenever they dye their place is ready for them there is a Friend on shore ready to receive them So elsewhere 1 Cor. 15.20 Christ is risen as the first-fruits his Resurrection is a certain proof that other men shall have a Resurrection also as by a handful of the first-fruits the whole Harvest was blessed and consecrated to God the First-fruits did not bless the Tares the Cockle or the Darnel or the filthy Weeds that grew among the Corn these are not carried home into Gods Barn But penitent Believers may be confident of a joyful Resurrection if we be reconciled by his Death we may much more expect to be saved by his Life 4. Christ by his Resurrection is the Cause of our Life for Christ liveth in Heaven as a quickening Head who will give the Spirit of Grace to all his Members to change their hearts and to bring them into the Life of God Joh. 14.19 Because I live ye shall live also Christ is the Fountain of all Life the life of Believers is derived from the Life of Christ without which it could not subsist if he had remained under a state of Death he were not in a capacity to convey Life to others and so had neither been a Fountain of Grace or Glory to us therefore his Resurrection is the fountain-Fountain-cause of our living to God having first purchased Grace for us he is risen to apply it and bring us into possession of it Therefore he sendeth his Spirit into the hearts of his People even that same Spirit by which he was raised up to a new Life Rev. 1.18 I am be that liveth and was dead and behold I am alive for evermore he liveth for ever to make and keep us alive Now this is a mighty encouragement to us that we live by virtue of Christs endless Life When the Fountain faileth the stream may be dryed up but that cannot be and therefore we are encouraged to expect our supplies from him 5. Christs Life after his Resurrection is a Pattern of ours both as to the Immortality and Perfection of it First The Immortality Christ when he rose again rose to an eternal immortal Life he shall dye no more he is no more obnoxious to Death The Phrases that express the Immortality of Christs Life are suited to our case that he may the better be propounded as a Pattern to us both of what we ought to endeavour our selves and of what his Spirit doth work in us 1. Being raised he dyeth no more We should once so fix and settle our hearts to live to God that we should no more return to our old course and our old bondage There are some who are always dying and rising and dying again that return to their old sins and lick up their vomit and after they are washed wallow in the 〈◊〉 these never dyed in good earnest for then they would so dye unto sin once as not to revert to it any more but to be repenting of sin and committing of sin and then repenting and committing again sheweth our Mortification is not sincere A bone often broken in the same place is very hard to be set again Relapses make our case to be more dangerous if it be into open sinful courses it sheweth our Repentance is not sincere Men are sick of sin but when that trouble is over they presently are as bad as they were before Prov. 24.11 As a dog returneth to his vomit so a fool returneth to his folly their hearts were never changed their renounced sins and fleshly practices are as dear to them as ever True repentance will produce a constant perseverance in well doing but if the unclean spirit returneth after it seemed to be cast out Luke 11.24 we never parted in good earnest Was your repentance sincere and will you taste of the bitter waters again Indeed we must distinguish of Relapses 1. As to the degrees of sin there are infirmities which we cannot avoid while we are in the body and there are iniquities which we can and ought to avoid A man that is troubled with vain and distracting thoughts in Prayer may be troubled again but of gross and wilful sins we never soundly repented if we cease not from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pollutions of the world spoken of 2 Pet. 2.20 Doth a man repent of his â—â—cleaâ—ness that often falleth into it as often as the occasion returneth So again 2. As to the seasons of sinning we must distinguish between the acts repeated before any repentance professed or after An Issue when it is new made before the orifice of the wound be well closed may bleed afresh after it is bound up So before we are throughly recovered sin will be breaking out as in Lots doubled Incest Samsons returning often to Dalilah when God had rebuked him for his sin Peters treble denials his heart was not throughly touched and moulded as yet this was as one continued sin 3. As to the manner of the return if it be frequently readily easily this will infer a Habit for an Habit serveth ut quis facitè jucundè constanter agat Now though some sins solicite us more than others yet uprightness requireth that we should keep our selves from our iniquity Psal. 18.23 I was also upright before him and I kept my self from my iniquity So that Repentance which consists only in sorrow for sin and such trouble for it as doth not mortifie it is but like thawing a little in the Sun-shine or giving weather soft at top and hard at bottom True Repentance is a thorow change of heart and life therefore to repent and go on still in our trespasses is no found Repentance 2. Death hath no dominion over him so should not sin have over us After all our care sin will be troublesom but it must be kept out of the Throne if men forsake not known wilful sins they are wicked men sin reigneth and the power of it is no way broken Therefore let it not have dominion so as to draw you to a sensual life or command your thoughts and affections or ingross your time and strength Psal. 19.13 Keep back thy servant also from presumptuous sins let them not have dominion over me so shall I be upright and free from the great transgression As to the Merit there needeth not another Sacrifice and to the conveyance and making over the blessings of the Gospel there needeth not another Covenant so as to the Application there needeth not another Regeneration or total Conversion unto God as also our Baptism which is the sign of it needeth not to be repeated or reiterated though the Acts of our Faith and Repentance need often to be repeated For all known sins it is expresly required for sins of ignorance and lesser escapes they are pardoned of course and as they are retracted iâ— a general Repentance Well then let us so rise to newness of life as never to return
so you are raised by the same power of the Holy Ghost Christ is as tender of his Mystical Body as of his natural body therefore will not lose one Member or Joint of it Joh. 6.39 I must lose nothing and the Spirit doth his office in you as in him for you are to be raised up with him and as he was raised we feel the power of our Resurrection in our Regeneration and we feel the comfort of it in our being raised to glory Head and Members do not rise by a different power how then you will say are the wicked raised by Christ They are raised ex officio judicis but not beneficio Mediatoris by him as a Judg not by him as a Redeemer There will be a Resurrection both of the wicked and the godly the one by the power of Christ as Judg the other by the power of his Spirit as Redeemer the one are forced to appear the other go joyfully to meet the Bridegroom the one by Christs power as Judg shall have the sentence of condemnation executed upon them the other by vertue of Christs Life and Resurrection shall enter into the possession of the blessed a state of bliss and eternal life wherein they shall enjoy God and Christ and the company of Saints and Angels and sing Hallelujahs for ever 3. Because the Spirit of Sanctification worketh in us that Grace which giveth us a right and title to this glorious estate For by Regeneration we are made children of God and so children of the Resurrection Luk 20.35 36. But they which shall be counted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage neither can they die any more for they are equal to the Angels and are the children of God being the children of the resurrection Being admitted into his family here we we may expect to be admitted into his presence hereafter And the actual holiness if we live to years of discretion is necessarily required to a blessed and glorious resurrection Gal. 6.8 If we sow to the flesh we shall of our own flesh reap corruption but if we sow to the spirit we shall of the spirit reap life everlasting There is no Harvest without sowing and as the Seed is so will the Harvest be They that lavish out their time and care and estates in feeding their own carnal desires must expect a crop accordingly which is death and destruction but they that obey the spirit and sow to righteousness shall obtain eternal life for till the cause of death be taken away which is sin we may fear a Resurrection but cannot expect a resurrection to our comfort 4. The spirit doth not only regenerate and convert us which giveth us a right but abideth in us as an earnest Eph. 1.14 We were sealed with that holy spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession Where observe Three Things First How the heirs of promise are distinguished from others Secondly The use of this mark and distinction Thirdly The time how long this abideth with us and all this will fully prove the point in hand 1. The mark of all those whom God admitteth into the Gospel State They are sealed with that holy Spirit of promise that is secured set apart as those that have interest in the new Covenant by that spirit of holiness which is promised to believers for the spirit is called the promise of the Father the renewing and sanctifying work of the spirit or the image of Christ impressed upon the soul is this seal and the comfort and joy that floweth thence is an appendage to it as the work of Sanctification is more and more carried on and is fruiâ—ful in holiness of life so we are more and more distinguished as a people set apart to serve and please and injoy the holy and blessed God Now you that are exercised with so many doubts and scruples about your interest in the promise would it not be exceeding comfortable to you if you had your seal and warrant for a sincere claim to the priviledges of the Gospel by the saving graces of the spirit or the impression of the image of Christ upon your hearrs You may be abundantly satisfied for where these saving graces and fruits of holiness are found your right and interest in the promise of eternal life is clear and manifest for this is the mark of the holy spirit and the seed of life eternal 2. The use for which the holy Spirit and saving graces bestowed on them serveth is to be the earnest of the inheritance An earnest is a pledg or first part of a payment which is an assurance or security that the rest of the whole price shall not fail to follow So the Spirit and his Graces is the earnest given by God to confirm and assure the bargain that at last he will bestow upon us our full portion or salvation and eternal life its self The presence and working of the spirit in our hearts is this earnest assoon as you give up your selves to God in covenant you have a right but the Possession is delayed for a season therefore he giveth us part in hand to assure us he will bestow the whole in due time for we need to be satisfied not only as to our present right but our future possession The spirit and his work of grace received here is glory begun a part it is tho but a small part in regard of what is to ensue 3. The time how long the use of this earnest is to continue until the Redemption of the purchased possession The words are somewhat obscure What is the purchased possession It 's taken for the persons acquitted and purchased that is to say the Church and People of God holy and sincere Christians for they are Christs possession whom he hath dearly bought 1 Cor. 6.10 and recovered out of the hands of Satan their old possessor and master Col. 1.13 The Redemption of them is still their full and final deliverance Eph. 4.30 Whereby ye are sealed to the day of redemption Their deliverance is but begun now and their bonds but in part loosed but they are fully freed from the effects of sin at the last day when death its self is abolished and their bodies raised up in glory The earnest is given the holy spirit with his graces to abide with us till then at that time there is no farther use of an earnest for there is no place left for doubts and fears Till this day comes Gods earnest abideth with us that is in our souls till our bodies be reunited to them and this fully proveth the matter in hand 5. His respect to his old dwelling place he once dwelled in our bodies as well as in our souls 1 Cor. 6.19 Know you not that your bodies are Temples of the Holy Ghost Our bodies was his Temple and honoured by his presence he sanctified our bodies as
think that Grace will drop to us out of the Clouds he was an evil and a sloathful servant that did not improve his Talent To neglect duty is to resist Grace and to run away from our strength God hath promised to be with us while we are doing therefore we are to wait for this power in the use of all holy means that our corruption may be subdued and mortified USE is to exhort with all diligence to set about the mortifying the deeds of the body by the Spirit Two Things I shall press you to 1. Improve the death of Christ. 2. A right carriage towaâ—ds the spirit 1. Improve the death of Christ For the term Mortifie or Crucifie often used in this matter respects Christs death and every where the Scripture sheweth that the death of Christ is of excellent use for the mortifying of sin I shall single out a few places Gal. 2.20 I a am crucified with Christ. Three Propositions included 1. Christ crucified 2. Paul crucified 3. With Christ. It doth not imply any fellowship with him in the acts of his Mediation there Christ was alone only that the effects of his death were accomplished in him a participation of the benefits of his Mediation so Rom 6.6 knowing this that our old man is crucified with Christ that the body of sin may be destroyed that henceforth we should not serve sin Then was there a foundation laid for the destruction of sin when Christ died then was the merit interposed or price paid and the obligation laid upon us to mortifie it Something there was to be done on Gods part the body of sin was to be destroyed which intimateth the communicating of his spirit of grace to weaken the power and life of sin and something done on our part that henceforth we should not serve sin There was a time when we served sin but being converted we must change masters and betake our selves to another service which will be more comfortable and profitable to us One place more 1 Pet. 4.1 For as much as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin That is since Christ hath suffered for you you must follow and imitate him in suffering also or dying with him namely in dying to sin as he dyed for sin or mortifying our lusts and passions For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath suffered in the flesh or is crucified in his carnal nature it hath not respect to suffering afflictions but mortifying sins for 't is presently added He hath ceased from sin given over that course of life so that he should no longer live the rest of his life in the flesh to the lusts of men but the will of God He inferreth the obligation of this correspondence and conformity from Christs dying From all these places we collect 1. 'T is an obligation This was Christs end and we must not put our Redeemer to shame 1 John 3.8 For this purpose the son of God was manifested that he might destroy the works of the Devil That the interest of the Devil might be destroyed in us and the interest of God set up with glory and triumph shall I go about to frustrate his intention or make void the end of his death cherish that which Christ came to destroy tye those cords the faster which he came to unloose By professing his name we bind our selves to die to sin Rom. 6.2 How shall we that are dead to sin live any longer therein not ab impossibili but ab incongruo 2. That the death of Christ was a lively and effectual pattern of our dying to sin For the Glory of God and our Salvation Christ dyed a painful shameful accursed death now we must crucifie sin Gal. 5.24 Be crucified to the world Gal. 6.14 That is to say Christ denied himself for us and we must deny our selves for him he suffered pain for us that we should willingly digest the trouble of Mortification and suffer in the flesh in our carnal nature as he did in the human nature 1. The death of Christ was an act of self-denyal he pleased not himself Rom. 15.3 Minded not the interest of that nature he had assumed parted with his Life in the Flower of his Age when most cause to love it And will you part with nothing make it your business to please the flesh and gratify the flesh he loved you and gave himself for you and will not you give up your lusts 2. The death of Christ was an act of pain and sorrow of all deaths crucifixion is the most painful and shameful Sinful nature is not extinguished in us without trouble as sin is rooted in self-love self-denyal is a check to it as this self-love is mainly a love of pleasure or the delight we take in sin so the pains of Christs death check it shall we wallow in fleshly delights when Christ was a man of sorrows Christs sufferings are the best glass wherein to view sin will you take pleasure in that which cost him so dear he was mocked spit upon buffetted he bare the shame due to our vain conversations A Malefactor was preferred before him Therefore when you remember Christs death you learn how to deal with sin the Jews would not hear of Christs being King Away with him we have no King but Cesar such an Holy indignation should there be a in a renewed soul Rom. 6.12 Let not sin reign therefore in your mortal bodies that ye should obey it in the lusts thereof Let it not King it we have no King but Christ. 3. 'T was a price paid that we might have grace Every true Christian is a partaker of the fruits of Christs death and one fruit is that we might die unto sin 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree that we being dead unto sin should live unto righteousness This is communicated to us by the spirit he bought sanctification as well as other priviledges Eph. 5.25 26. As Christ also loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word And Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 1 Pet. 1.18 Redeemed us from our vain conversations We are ready to say I shall never get rid of this naughty heart renounce these sensual and worldly affections our hearts are so wedded to the interests of the flesh but Matth. 19.26 With God all things are possible 2. Carry it well to the spirit 1. Believe that the Holy Ghost is your sanctifyer and resign up your selves to him as such that he may recover your souls to God This is but fulfilling our baptismal vow Mat. 28.19 Go baptize all nations in the name of the Father Son and Holy Ghost To God the Father as
or other a spirit of bondage or a spirit of adoption now with what kind of spirit are we acted withall Gods children who are adopted into his family may have some degree of the spirit of bondage great mixtures of fears and discouragements for only perfect love casteth out fear 1 John 4.18 but these fears are over-ballanced by the spirit of adoption they have some filial boldness a better spirit than a slave do not wholly sin away the love of a father tho the delight and comfort be much obstructed 't was a sad word for a child of God to speak Psal. 77.3 I thought of God and I was troubled The remembrance of God may augment our grief when conscience representeth his abused favours as the cause of his present wrath and displeasure with us but this is not their constant temper but only in great dissertions for a constancy while sin remaineth somewhat of bondage remaineth but there is a partial predominant legality the partial may be found in the regenerate who do by degrees overcome the servile fear of condemnation and grow up more and more into a Gospel Spirit certainly where that prevaileth there will be liberty 2 Cor. 3.17 Tho for a while the heir differeth nothing or nothing to speak of from a servant yet in time he behaveth himself as a son and is treated as a son and they get more comfort and joy in the service of God but the predominant legality is in the carnal it may be known by the governing principle fear or love the inseparable companion of the spirit of bondage is fear and love and sonship or the spirit of Adoption go together and where slavish fear prevaileth and influenceth our Religion it may be known by these two things First By their unwillingness and reluctancy to what they do for God The good they do they would not and the evil they do not they would do that is they would fain live in a sinful life if they durst and be excused from religious duties except that little outward part which their custom and credit engages them to perform like Birds that in a sunshine day sing in the Cage tho they had rather be in the Woods They live not an holy life tho some of the duties which belong to it they observe out of a fear to be damned if they had their freest choice they had rather live in the love of the creature than in the love of God and the pleasures of the flesh than the heavenly life But now they that have the spirit of Adoption are inclined to the love of God and Holiness have hearts suited to their work Psal. 40.8 Thy law is in my heart and Heb. 8.10 I will put my laws into their minds and write them upon their hearts They obey not from the urgings of the law from without but from the poise and inclination of the new nature not barely as enjoined but as inclined They do not say O that this were no duty or this sinful course lawful but O how I love thy law Psal. 119.97 O that my ways were directed Psal. 119.5 They do not groan and complain of the strictness of the law but of the remainders of corruption Rom. 7.24 Not who will free me from the law but who will free me from this body of death Their will is to serve God more and better not to be excused from the duties of holiness or serving him at all 2. By the cause of their trouble about what they have done or left undone They are not troubled for the offence done to God but their own danger not for sin but merely the punishment as Esau sought the blessing with tears when he had lost it Heb. 12.17 He was troubled but why Non quia vendiderat sed quia perdiderat Not because he sold it which was his sin but lost the priviledges of the birthright which was his misery so many carnal men whose hearts are in a secret love and league with their lusts yet are troubled about their condition not because they are affraid to sin but affraid to be damned 't is not Gods displeasure they care for but their own safety the Young-man went away sad and grieved Mark 10.22 because he had great possessions because he could not reconcile his covetous mind with Christs counsel and direction Felix trembled being convinced of sins which he was loath to discontinue and break off slavish fear tho it doth not divorce the heart from its lusts yet it raiseth trouble about them 3. USE is to press you to get rid of this spirit of bondage and to prevail upon it more and more For Motives 1. 'T is dishonourable to God and supposeth strange prejudices and misrepresentations of God as if his government were a kind of Tyranny grievous and hurtful to man and we think him an hard Master whom it is impossible to please as the evil and sloathful servant Matt. 25.24 25. I knew that thou wert an hard man reaping where thou hast not sowed and gathered where thou hast not strawed and I was affraid and went and hid thy talent in the earth His fear was the cause of his negligence and unfaithfulness which fear is begotten in us by a false opinion of God which rendreth him dreadful rigorous and terrible to the Soul while we look upon God through the Glass of our guilty fears we draw a strange Picture of him in our minds as if he were a ridgid Lawgiver and a severe Avenger harsh and hard to be pleased and therefore unwilling to submit to him 2. 'T is prejudicial to us in many regards 1. It hindereth our free and delightful converse with God The legal spirit hath no boldness in his presence but is filled with tormenting fear and horror at the thoughts of him The Spirit of adoption giveth us confidence and boldness in prayer Heb. 4.16 and Eph. 3.12 but on the contrary the spirit of bondage maketh us hang off from God As Adam was affraid and run to the bushes Gen. 3.12 and David had a dark and uncomfortable spirit and grew shy of God after his sin Psal. 32.3 4. fain to issue forth an injuction or practical decree in the Soul to bring his backward heart into his presence v. 5. And Cain went out from the presence of the Lord of Hosts Gen. 4.16 as unable to abide there where the frequent Ordinances of God might put him in remembrance of him And Jam. 2.29 The Devils believe and tremble They abhor their own thoughts of God as reviving terror in them The Papists think it boldness to go to God without the mediation and intercession of the Saints The original of that practice was slavish fear when God had opened a door of access to himself 2. It breaketh our courage in owning the ways of God and truths of God The Apostle when he presseth Timothy not to be ashamed of the testimony of the Lord nor his servants and to be partakers of the afflictions
fading for they decay in our hands like Flowers they wither in our Hands while we smell at them but this endureth for ever we shall not fail and to be sure the everliving God will not fail us 3. 'T is a Blessed Inheritance the expression in the Text heirs of God and joint heirs with Christ. First heirs of God The Inheritance is the Lord himself blessed for ever to be injoyed by the Saints to all Eternity He is the Inheritance of his People now Psal. 16.5 6. The Lord is the porition of mine inheritance the lines are faln to me in a pleasant place Psal. 119.57 Thou art my portion O Lord and Lam. 3.24 The Lord is my portion saith my soul therefore will I hope in him See what conclusions are drawn thence duty and hope much more then will God be our all sufficient Portion Rev. 21.7 He that overcometh shall inherit all things and I will be his God and he shall be my son all things equivalently all things immediately in God God is instead of all infinitely supplying and filling up the room of all Riches Honours Contentment and Comforts If we have God nothing shall be missed nothing wanted to make the state of those that injoy it compleatly happy God is all immediately from himself 1 Cor. 15.28 God shall be all in all who filleth all the desires and perfecteth all the Powers of our Souls of himself without the intervention of means Secondly joint heirs with Christ we injoy it by him and we injoy it with him 1. By him for Christ is the heir of all things and we can have no Title but by and through him he hath the whole inheritance in his power and the absolute disposing of all the good things which belong to it John 17.2 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given to him He hath power of condemning and absolving unless we Sincerely and Cordially come to him and accept him upon Gods offer and obey him we have no right 2. We injoy it with him Christ as Mediator hath a double Inheritance 1. Of life and glory 2. Of dominion and power 1. Of Life and Glory For we read 1 Tim. 3.16 that he is received up into Glory and there he liveth for ever at the Right hand of God Now Christ will not be there alone he cannot satisfie 〈◊〉 unless he have his People with him for we do with Christ injoy God and live with him for evermore Christ will have his People sharers in the same life and Glory John 12.26 If any man will serve me let him follow me and where I am there shall my servant be if any man serve me him will my Father honour His Peâ—ple shall fare as he doth if they will serve him and follow him that is not take it ill to be no better used than he was He will be with them in trouble and they shall be with him in Glory in their eternal estate they shall have constant intimate and nearer fellowship with him 2. An inheritance of dominion and power Eph. 1.21 God raised him far above all principality and power and might and dominion and every name that is named not only in this world but in that which is to come Christ as Mediator was exalted to the highest degree of glory next to God in Heaven far above that fading power of Rulers and Potentates by whom he was put to death yea above the highest degree of Angelical power But doth any of this fall to our share See what Christ saith Revel 3.21 To him that overcometh I will grant to sit with me on my throne even as I also overcame and am sate down with my father in his throne He that persevereth in spite of all temptations shall partake of that honour to which my Father hath exalted me unto after my sufferings He shall reign with Christ and sit down with Christ on the right hand of the Majesty of God not the same methods used towards him to bring him to a Glorious Eternity but invested in the same power as Christ the head Psal. 49.14 The upright shall have dominion in the morning USE is Information of several truths 1. That our heavenly inheritance cometh to us not by our own purchase and procurement or merit but by vertue of our sonship For so the Apostle reasoneth If sons then heirs 'T is given by the mercy of God or the bounty of our Father Luke 12.32 Fear not little flock 't is your fathers good pleasure to give you a kingdom 'T is purchased by Christ indeed the Scripture doth not expresly say in terminis that Christ purchased for us but the merit of his death reached that effect the immediate end of Christs death was to expiate our transgressions but the necessary consequent is our receiving the promise of eternal inheritance Heb. 9.15 For this cause is Christ the Mediator of the new cvenant that bymeans of death for the redemption of the transgressions under the first covenant they which are called might receive the promise of eternal inheritance His death removed sin and the eternal penalties due to it and the new Covenant which is so full of Heavenly promises is thereby introduced none but such whose sins are expiated can be heirs and yours could not be expiated without the death of the Mediator Therefore take away this death and there can be no new covenant no inheritance this death satisfied the justice of God and merited his favour Again we are purchased tho it be not said Heaven is purchased Eph. 2.14 Once more 't is said he gave himself Eph. 5.25 26 27. all the benefits depend on the Blood of Christ and 1 Thes. 5.9.10 For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ who died for us that whether we wake or sleep we should live together with him The price of this purchase then is Christ is Christs death and blood Christ having purchased it hath left it in legacy John 17.24 Father I will that those thou hast given me may be where I am Luke 22.22 This is the new testament in my blood which is shed for you What are the Lagacies Pardon and life Matt. 26.28 29. and Christ liveth for ever to be Executor of his own Testament Heb. 7.25 We then Adopted Believers are designed heirs of salvation and eternal Glory out of meer grace not out of any merit of ours 2. It informeth us That it is a safe way upon the observation of the saving effects of Gods spirit in our selves to conclude that we are in an estate of grace even the adopted children of God for so doth the Apostle reason in this place They are children of God how is it known by the work and witness of the spirit within us thence we conclude if sons then heirs the like Gal. 4.6 Because ye are sons he hath sent forth the spirit of his son crying
the animal life to the divine and spiritual 3. God will have the world seen in their proper colours the far greater part of the world do live and ungodly sensual life and they cannot endure those that would disgrace their delights by a contrary course John 15.19 The world loveth its own but I have chosen you out of the world therefore the world hateth you 1 Pet. 4.4 They think it strange that you run not with them into the same excess of riot A contrary course produceth contrary affections and interests thence cometh their hatred and malignity against the Saints because they upbraid them with their sins The wicked and the righteous the spiritual and the carnal the sensual and the heavenly the formal and the serious can no more agree than the Wolf and the Lamb the Raven and the Dove 4. 'T is needful that our pride and carnal affections should be broken by the Cross 1 Pet. 1.6 Ye are in beaviness for a season if need be This smart discipline is needful to reclaim us from our wandrings to cut off the provisâ—on for the flesh which is an enemy to humble us for sin which is the greatest evil to wean us from the world to make us more mindful of heavenly things to make us thankful for our deliverance by Christ. How lazy and vain do the best grow when they live in Wealth Honour and Power Graces are eclipsed duties obstructed thoughts of Heaven few and cold We often fear the dejection of the godly we need more fear their Exaltation What lamentable work do they make in the world when they get uppermost so that we have more cause to thank Christ for our afflictions than our prosperity 1. VSE is Instruction That we have no reason to doubt of Gods Favour and Presence with us tho we be exercised with calamities and divers calamities â—ingle calamities are consistent enough with the love of God to his people God is a Father when he frowneth as well as when he smileth Christ was the Son of his love and yet a man of sorrows and so for Christians Rev. 3.19 As many as I love I rebuke and chasten God loveth those most whom he doth not leave to perish with the Godless and unbelieving world and divers calamities or variety of troubles tribulation distress persecution famine nakedness peril sword call it by what name you will 't is all incident to the Saints Some trials to ordinary sense seem to speak wrath utter wrath rather than love as when he seemeth to have broken off his ordinary course of kindness to his people and to cast them out of his protection leaving them in the hand and will of their enemies so that they are reproached troubled and reduced to great straits and necessities all this is necessary for till an utter exigence carnal supports are not spent and one trial by continance is blunted and loseth its edg till God send another therefore we need not one affliction only but divers but how many soever they be we have no reason to question the love of God Job 5.19.20 He shall deliver thee in six troubles yea in seven there shall no evil touch thee In famine he shaâ—l redeem thee from death and in war from the power of the sword In nakedness he will cloathe thee in persecution preserve thee in peril protect thee in distress comfort thee tho it cometh to the greatest trouble yet we have no cause to despond as if God had cast us off or withdrawn his love from us 2. That if we meet with many troubles this will be no excuse or plea to exempt us from our duty for as afflictions should not make us doubt of Gods love to us so they should not make us abate of our love to God Psal. 44.17 All this is come upon us yet we have not forgotten thee nor have we dealt falsly in thy covenant They had suffered hard things yet all this could not shake their constancy and resolution for God all our interests were given us that we might have something of value to esteem as nothing for Christ. 3. It sheweth us what a good allowance we should make Christ when we enter into Covenant with him and with what thoughts we should take up the stricter profession of Christianity Many think they may be good Christians yet their profession shall cost them nothing this is as if a man should enter himself a Soldier and never expect battel or a Mariner and promise himself nothing but calms and fair weather wiâ—hout waves and storms a life of ease is not to be expected by a Christian here upon earâ—h if God will suffer us to go to Heaven at an easier rate yet a Christian cannot promise it to himself but must be a mortified and resolute man dead to the world and resolved to hold on his journey to the world to come whatever weather he meeteth with among other of the pieces of the spiritual armor the Apostle biddeth us Be shâ—d with the armor of the gospel of peace Eph. 6.15 If a man be not thus shod he will soon founder in hard and rough ground But what is this preparation of the Gospel of Peace Peace noteth our reconciliation and peace with God and interest in his favour and love and peace arising from the Gospel the Law sheweth the breach the Gospel the way of reconciliation how it is made up for us but there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparation or readiness of mind the Apostle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts. 21.13 I am ready not to be bound only but to die at Jerusalem for the name of the Lord Jesus And 1 Pet. 3.15 Be ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready to render a reason of the hope that is in you Meaning there not sufficiency of knowledge in the mind but strength of resolution and will so that this preparation is a resolution to go through thick and thin to follow Christ in all conditions Alas else when we have lanched out with Christ we shall be ready to run ashore again upon every storm Now that we may thus resolve Christ would have us sit down and count the charges for he would not surprize any We should be ready to suffer the sharpest afflictions though it may be the Lord doth not see fit to exercise us with them God never intended Isaac should be Sacrificed yet when he would try Abraham he must put the knife to his throat and make all things ready to offer him up 4. How thankful we should be if God call us not to severe tryals such as tribulation distress persecution famine nakedness peril or sword which the primitive Christians endured that were purer Christians than we are If he deal more gently with us what use shall we make of this indulgence Manifold 1 Partly to be more strict and holy for when we are not called to passive obedience and sufferings our active obedience should be the more cheerfully performed Acts 9.31 Then the
is increased Certainly 't is above their trouble 2 Cor. 4.17 For our light afflictions which are but for a moment worketh for us a far more exceeding and eternal weight of glory 'T is likely they have more Mark 10.29 30. In the day of judgment more honour and praise 1 Pet. 4.6 7. That the tryal of your faith being much more precious than of gold that perisheth though it be tryed with fire may be found unto praise and honour and glory at the appearing of Christ Jesus 3. The Author or Cause of the Victory or the power by which they conquer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through him that loved us Here observe 1. That Christ is not estranged from his people by their afflictions but rather is more tender of them the more they are wronged by others 2. That loving them he doth over-rule these things and cause them to become a means to do them good 3. He doth not only over-rule these occurrences of providence but doth give them the Spirit of Grace 4. That giving them the Spirit of Grace they overcome in his strength not their own 5. That Christs love is more powerful to save us than the world's hatred to destroy us 2. Branch That a true believer doth not miscarry under his troubles but overcome them yea more than overcome them Here I shall show 1 The nature of the Victory 2 How more than Conquerors 3 Who is this true believer that will be more than a Conqueror 4 Reasons why more than Conquerors 5 Application 1. To explain the nature of this Victory it doth not consist in an exemption from troubles or suffering Temporal loss by them or utter perishing as to this world but keeping that which we contend and fight for We do not vanquish our enemy so as to cause all opposition to cease yea or that we shall not Temporally perish under it no the world needeth not suspect this holy Victory of the Saints 't is not conquering Kingdoms and becoming masters of other mens possessions nor seeing our desire upon our enemies I prove it 1. From Christs purchase Gal. 1.4 Who dyed that he might deliver us from the present evil world How so That we should live exempt from all troubles That the world should never trouble us no but that the world should not ensnare and pervert us his work was to save us from our sins Matth. 1.21 To deliver us from wrath to come 2 Thes. 1.10 and to justifie and sanctifie and glorifie us We have the Victory that he hath purchased for us if the Devil and the world do not hinder our fruition and possession of eternal glory 2. I prove it partly from the way of dispensation of it that is intimated in the first promise of the Messiah Gen. 3.15 I will put enmity between thee and the woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Misery being brought into the world by sin God ordereth it so that some Temporal calamities shall remain on those that are recovered by Grace indeed 't is our Redeemers work so to moderate these sufferings that our heel may be only bruised but our head safe 3. I prove it from the way of our conflict and combate and conquest 't is not by worldly Greatness visible prosperity or the strength of outward Dominion but by patience and contentedness in suffering even to the very death Those that are as sheep appointed to the slaughter and killed all the day long are more than conquerors This is a riddle to carnal sense we do not call them conquerors in the world who are killed oppressed kept under but yet these are killed all the day long and yet are more than conquerors Scias hominem Christo dicatum saith Jerome Mori posse vinci non posse A Christian may be slain yet more than a conqueror The way to conquer here is to be trodden down and ruined 2 Cor. 4.8 9. We are troubled on every side yet not distressed we are perplexed yet not in despair persecuted but not forsaken cast down but not destroyed 4. Our main party and enemy is Satan You have not only to do with men who strike at your worldly interests but with Satan who hath a spight at your souls Eph. 6.12 For we wrestle not against flesh and blood but against Principalities against Powers against the rulers of the darkness of this world against Spiritual wickedness in high places God may give men a power over your bodily lives and all the interests thereof but he doth not give the Devil a power over the graces of the Saints to separate them from Gods love The Devil aimeth at the destruction of souls he can let you enjoy the pleasures of sin for a season that he may deprive you of your delight in God and Celestial pleasures He can be content you shall have dignities and honours if they prove a snare to you The Devil seeketh to bring you to troubles and poverty and nakedness to draw you from God 1 Pet. 5.8 9. Be sober be vigilant because your adversary the Devil as a roaring Lyon walketh about seeking whom he may devour whom resist stedfast in the faith knowing that the same afflictions are accomplished in your brethren that are in the world Satans temptations are conveyed to the Godly by afflictions by which he seeketh to make them quit the truth or their duty or to quit their confidence in God otherwise he would let such have all the glory in the world if it were in his power so you would but hearken to his lure as he offered it to Christ Matth 4.9 And saith unto him all these things will I give thee if thou wilt fall down and 〈…〉 Therefore our Victory is not to be measured by our prosperity and adversity but faithful adherence to God if he get his will over our bodies if he get not his will over our souls you conquer and not Satan 5. The ends or things we contend for The Victory must be stated by that for we overcome if we keep what we fight for now our conflict is for the glory of God the advancement of the kingdom of Christ our own salvation and to maintain and keep alive present grace 1. The glory of God God must be honoured by his people in adversity 2. Thes. 1.11 12. Wherefore we pray always for you that God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with powâ—r that the name of our Lord Jesus Christ may be glorified in you John 21.19 This he said signifying by what death he should glorifie God Phil. 1.20 Christ shall be magnified in my body whether it be by life or by death When we suffer for his cause our very sufferings are conquering 1 Pet. 4.14 On your part he is glorified When they are reviled reproached persecuted God can bring more honour to himself by the constancy of his people
now little Children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming And 1 Joh. 4.17 Herein is our love made perfect that we may have boldness in the day of Judgment because as he is so are we in this World Secondly What is the comfort that they have 1. The Judge is their Friend their Kinsman their Brother their High Priest to make atonement for them The Propitiation for their sins their Advocate and Intercessour one that dyed for them 2dly He cometh to lead them to their everlasting Mansions Christ is a pattern of what shall be done to them He rose from the dead and is become the First Fruits of them that Slept He now sitteth at the Right Hand of God making intercession for them And he will come again and receive them to himself That they may be where he is and behold his Glory SERMON XV. 2 Cor. 5.10 For we must all appear before the Iudgment seat of Christ. WE have handled 1. The necessity 2. The universality 3. The Judge 4. The manner of judging This we are now upon The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both to appear and to be made manifest we may conjoin the senses we must so appear as to be made manifest 1. To appear that we must all appear every individual Person Four things evince that 1. The Wisdom and the Justice of the Judge 2. The Power Impartiality and Faithfulness of his Ministers 3. The Nature of the business requireth an appearance 4. The ends of the Judgment 1. The Wisdom and Justice of the Judge Such is his wisdom and perspicuity that not one sinner or sin can escape him Heb. 4 13. There is not any Creature that is not manifest in his sight but all things are naked and open unto the eyes of him with whom we have to do This Scripture informeth us of the perfect knowledge of God as he is a Judge without which his Judgment cannot be just and perfect he knoweth all the persons and causes of men that are brought before him All things in general and every thing in particular is manifest to him fully clearly and evidently discovered to him Psa. 69.5 O God thou knowest my foolishness and my sins are not hid from thee He is neither ignorant of man nor any thing in man who must have to do with him that is to be judged by him So Jer. 17.10 I the Lord search the heart and try the reins even to give every man according to his ways and the fruit of his own doing The force of the reason is this That seeing we must be judged by a most exact impartial and alknowing Judge there can be no hope of lying hid in the throng or escaping and avoiding the Judgment It concerneth the Judge of the World to do right which he cannot do unless all sins and persons be manifest to him that he may render to every one according to his deeds 2. The Power Impartiality and Faithfulness of his Ministers Who are the Holy Angels Much of the work of that day is dispatched by the Ministry of Angels Matth. 24.31 They shall gather the elect from the four winds In the particular Judgment they have a Ministry they convey the Souls of men to Christ Luke 16.22 Carryed by the Angels into Abrahams Bosom They that carryed their Souls to Heaven shall be imployed in bringing their Bodies out of their graves Now this Ministry is not confined to the Elect only they do not only carry the corn into the barn but the tares into the furnace Matth. 13.39 40 41. And the reapers are the Angels As therefore the tares are gathered together and burnt in the fire so shall it be in the end of this World The Son of man shall send forth his Angels and they shall gather out of his Kingdom all things that do offend and them that do iniquity and shall cast them into a furnace of fire there shall be weeping and gnashing of teeth 'T is the Angels work to separate the wicked from the Godly to bind up the tares in bundles that they may be burnt in the fire They force and present wicked men before the Judge be they never so unwilling and obstinate So in the parable of the drag-net Matth. 13.49 50. So shall it be at the end of the World The Angels shall come forth and sever the wicked from among the just and shall cast them into a furnace of fire where shall be weeping and gnashing of teeth There is a mixture unavoidable of good and bad in the Church but then a perfect separation by the Ministry of Angels 3. The nature of the business requireth our appearance Partly because in a regular Judgment no man can be Judged in his absence Therefore in this great and solemn Judgment we must stand as persons Impleaded to hear what is alledged and what we can say in our defence David saith Psal. 130.3 If thou shouldest mark our iniquities O Lord who shall stand that is appear in the Judgment so as to be able to make a defence So Psa. 1.5 The ungodly shall not stand in the Judgment That is the wicked shall not be able to abide the tryal have nothing to plead for themselves in the day of their final doom And yet 't is said Rom. 14.10 We must all stand before the Judgment seat of Christ. We shall stand and not stand stand that is make an appearance and not stand not able to make any just defence Festus saith Acts 25.16 It is not the manner of the Romans to deliver any man to dye before that he which is accused have the accusers face to face and have licence to Answer for himself concerning the crime laid against him This was Jus Gentium not to give Sentence of capital punishment against any man till he were fully heard Their rule was They condemned no man unheard Surely there is all right in this solemn Judgment he that is to be judged is to be brought into the Judgment When God arraigned our first Parents which is a Type of the General Judgment He called Adam coram Gen. 3.9 10. Adam where art thou He brought him out of his lurking hole where he had hid himself he must come into his presence and answer And partly because we cannot appear by a Proctor The Sentence is a Sentence of life and death and there is no reason or cause of absence Rom. 14.12 Every one must give an account of himself to God Now in the day of Gods patience we have an Advocate who appeareth for us Heb. 9.24 He doth prevent wrath represent our wants and recommend our affairs But now the Judge cometh to deal with every one in person 4. The ends of the Judgment require our appearance They are two 1. The Conviction of the Parties Judged God will go upon clear evidence and they shall have a fair hearing When there was but one that came without
to live to him daily mercies bind us to sweeten our service God being so good a Master 4. The new nature is requisite that we may in all things mind Gods Glory 'T is more easie to convince us of our obligations to live unto God than to get an heart and a disposition to live to God The new creature which is created after God ever bendeth and tendeth towards him As the flower of the Sun doth follow the Sun and openeth and shutteth according to the absence of the Sun so doth the heart of a Christian move after God We say aqua in tantum ascendit c. Nature riseth no higher than its spring head and center self is our principle and end Hosea 10.1 Israel is an empty vine He bringeth forth fruit to himself We live to our selves and seek after our own interests till God give us another heart when the heart is changed a mans felicity and last end is changed And therein the new nature doth most bewray its self 5. The more our lusts are mortified the more sincerely shall we aim at the Glory of God That which is lame is easily turned out of the way And if we have not a Command over our affections they will be interposing and perverting all our actions and when God should be at the end of all our actions the idol that our lust hath set up will be at the end of them We will subordinate them to our pleasure honour and profit any lust is a great ingrosser The belly will be God and honour command us as a God and Mammon will be God our hearts are corrupted and some created thing is set up in stead of God Therefore mortification is the guard of sincerity Otherwise we shall love the Creature for its self alone or for our selves alone and so be turned from God whom alone we should honour please and obey USE 2. Is this the temper and disposition of our Souls Do we make the glory of God our great end and scope If it be so then 1. We will prefer Gods honour above our own Interests though never so dear to us A notable Instance we have in our Lord Jesus Christ who came as Gods Servant in the work of Redemption and we read of him in the general Rom 51.3 That he pleased not himself That is he did not gratify his own natural and humane will More particularly Phil. 2.6 7 8. That he emptied himself and made himself of no reputation and humbled himself to the death of the Cross. To promote his Fathers glory he willingly submitted to all manner of indignities for this end purpose more expressly we have the workings of his heart set forth John 12.27 28. Father save me from this hour but for this cause came I to this hour Father glorify thy name and there came a voice from Heaven saying I have glorified it and will glorify it again His desires of his own safety were moderated and submitted to the conscience of his duty and he preferreth the honour of God and seeks to advance it above his own ease for Christ endeth all debates with this Father glorify thy name Now certainly all that have the Spirit of Christ will be tender of Gods glory and account that dearer to them than any thing else and submit to the bitter cup so God may have honour thereby You will think Christs example too high who submitted the sensible consolations of the Godhead to the respects of Gods glory and this is not possibly practicable by any creature 'T is true every ordinary Christian doth not come to this height but the thing is imitable witness Paul who valued the glory of God above that personal contentment and happiness that should come to him by his own Salvation Rom. 9.3 For I could wish that my self were accursed from Christ for my Brethren and kinsmen according to the flesh 'T is not an hasty speech he calleth God to witness that this was the real disposition of his heart he speaketh advisedly and with good deliberation But how then can it be made good There is an holy part and an happy part in religion he did not wish less love to Christ nor to be less beloved of him But you will say a regular love beginneth at home true but 't is not his Salvation and their Salvation that cometh in competition but his Salvation and the glory of God and he was much more affected with Gods glory then his own good This should shame us that stand upon our petty Interests We are not called to such self-denyal Surely we should be contented to do any thing and be any thing so God may be glorified poor or rich so God may be glorified by our poverty or riches As travellers take the way as they find it so it will lead to their journeys end Decline no service nor suffering for Gods sake when he calleth us to it Phil. 1.20 So also now Christ shall be magnified in my Body Whether it be by life or by death So Christ be glorified in his Body That is a lower and more moderate Interest the suspension and delay of Salvation laying it at Gods feet the glorifying of God in his calling was more welcome than his present entrance into glory So Acts 20.24 I count not my life dear to me so I may finish my course with joy When they told him of dangers he went bound in the Spirit to Jerusalem Well then an heart that is truely affected with Gods glory standeth upon no temporal Interests and concernments and preferreth Gods honour before its own ease honour pleasure esteem yea life its self 2. If tender of receiving honour from men to Gods wrong The Apostles did not set up a trade for themselves Acts 14.15 They rent their Clothes and said what do ye do we are but men of like passions So Acts 3.12 Why gaze ye upon us as if by our power and holiness we had made this man to walk Herod received Applauses and was therefore blasted Act. 12. The concealer is as bad as the stealer to affect or admit Divine honour or too much attributing to our selves any good effected by us as Instruments as we must not assume so we must not reâ—eive honour when 't is ascribed to us by others The Apostles would not suffer the admiration and praise in the people to rest upon themselves Thy pound hath gained ten pounds Matth. 25. And 1 Cor. 15.10 Not I but the grace of God that was with me And I live but not I Gal. 2.20 3. If affected deeply with Gods dishonour though done by others Psa. 69.9 The zeal of thine house hath eaten me up and the reproaches of them that have reproached thee have faln upon me Vehement passions waste the Body affected more with Gods dishonour than our own personal injuries On the other side when we rejoyce in his glory though we our selves be lessened Phil. 1.18 Whether in pretence or in truth Christ is preached and I therein
then applied to us by him who is now alive and liveth for evermore for that end and purpose Therefore 't is said 1 Pet. 1.3 That God hath begotten us to a lively hope by the resurrection of Christ. By vertue of that power which he now hath as risen from the dead And Eph. 1.19 20. And what is the exceeding greatness of his power to us ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead and set him at his own right hand in Heavenly places The same power worketh in believers which wrought in Christ when he raised him from the dead The same power which wrought in and towards Christs exaltation is ingaged for Believers to work grace and carry on the work of grace in them Christ risen and living in Heaven is the Fountain of life in all new creatures He is the great receptacle of grace and sendeth it out by his Spirit A vital influence to all such as belong to him And therefore our life is made dependant upon his John 14.19 Because I live ye shall live also The life of believers is derived from Christs life who is our quickening head communicating vertue to all his members There is a vertue in his life to quicken us so that we do not live so much as Christ liveth in us Gal. 2.20 I live yet not I but Christ liveth in me As the root in the branches and the head in the members USE 1. Information It teacheth us three things in point of use 1. The Suitableness between Christ and Believers Consider him as God or Mediator As God Christ hath life communicated to him by eternal Generation so by Regeneration we are made partakers of the Divine Nature As Mediator he subsists in his life as man by vertue of the personal union with the God-head So do we live by vertue of the mystical inhabitation or union with Christ by his Spirit for our spiritual life floweth from the gracious presence of God in us by his Spirit Christ as man had first a frail life subject to hunger cold and sufferings so have believers a Spiritual life consistent with many weaknesses and infirmities But now Christ liveth gloriously at the Fathers right hand so we shall one day bear the Image of the Heavenly and be one day freed from all weaknesses thus are we conformed unto Christ and partake of the same life he doth 2. It informeth us in what way this life is conveyed and continued to us By Vertue of Christs death and resurrection by the Spirit through faith his death is at the bottom of it for he died that we should live together with him 1 Thes. 5.10 Who died for us that whether we wake or sleep we should live together with him His resurrection is the pattern pledge and cause of it For Rom. 5.10 If we were reconciled by his death much more being reconciled shall we be saved by his life After he had rescued us from the power and danger of our sins by his rising from the dead he is in a greater capacity to send out that Spirit by which he was raised to raise us up to a new life Then the Spirit is the Immediate worker of it for Christ maketh his first entry and dwelleth in the hearts of believers by his Spirit for we are renewed and born again by the Spirit John 3.5 That which is born of Flesh is flesh and that which is born of the Spirit is Spirit Without which we are not capable of it The Spirit worketh Faith and then there is an habitation fit for Christ in the Soul Eph. 3.17 That he may dwell in your hearts by faith Then he liveth in us as the head in the members Col. 2.19 And the root in the branches John 15 1. 'T is by faith that the union is compleated John 1.12 To as many as received him to them gave he power to become the Sons of God And then a vertue and power floweth from this union to inable us to do those things which are spiritually good and acceptable to God which is nothing but that which we call life Without him we can do nothing John 15.5 With him and by him all things Phil. 4.13 I can do all things through Christ which strengthneth me Namely by the influence of his Spirit received by faith 3. It informeth us 'T is not enough to believe that Christ died for you unless also you permit Christ to live in you 'T is not enough for your faith 't is not enough for your love the Apostle mentions both and we must look after both As to have our old offences expiated so to live a new life in Christ Rom. 6.5 For if we have been planted together into the likeness of his death we shall be also in the likeness of his resurrection We are branches of that tree whereof Christ is the root We must have communion with Christ living as well as with Christ dying and not only freed from the damning power of sin but quickened to a new life Use 2. is exhortation to press you to several duties 1. To believe that there is such a life 'T is matter of faith for when Christ had said John 11.26 Whosoever liveth and believeth in me shall never die he presently addeth Beleivest thou this Few mind and regard it The general faith concerning life by Christ must go before the special application Besides 't is an hidden thing your life is hidden with Christ in God Col. 3.3 'T is not visible to sense And invisible things are only seen by faith 'T is hidden from sense and therefore it must be believed 'T is hidden from the carnal World as colours are from a blind man because they have no eyes to see it The natural man cannot see things that must be spiritually discerned 1 Cor. 2.14 Besides the Spiritual life is hidden under the natural Gal. 2.20 The life that I live in the flesh I live by the faith of the Son of God They live in the flesh but they do not live after the flesh 't is a life within a life the Spiritual life is nothing else but the natural life sublimated and over-ruled to higher and nobler ends spiritual men eat and drink and sleep and trade and marry give in Marriage as others do for they have not divested themselves of the interests and concernments of flesh and blood but all these things are governed by grace and are carried on to holy and eternal ends Besides 't is hidden because there is upon it the vail and covering of afflictions and outward meanness and a basement as it was said of some of whom the World was not worthy that they wandred about in sheep-skins and Goat-skins Heb. 11.37 38. Who would think so much worth should lye under such a base outside Their glory is darkened and obscured by their condition Besides too this life is often hidden by reproaches and censures
is different Others walk according to the course of this World or their own lusts Rom. 12.2 And be not conformed to this World but be ye transformed by the renewing of your minds Thirdly A new design and end Are taken off from carnal and earthly things to Spiritual and Heavenly things to seek after God and their own Salvation the renewed being called to the Hope of Eternal Life look after God and Heaven to serve please and Glorify God SERMON XXXIII 2 Cor. 5.18 And all things are of God who hath reconciled us to himself by Iesus Christ and hath given to us the ministry of reconciliation IN this verse the Doctrine of the new creature is further prosecuted with respect to the Apostles scope which is to assert his fidelity in the Ministry For here are three things laid down 1. The efficient cause of all is God 2. The meritorious cause is Jesus Christ. 3. The instrumental cause is the Word 1. The original Author of all Gospel grace And all things are of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things He doth not speak of universal creation but of the peculiar grace of Regeneration 'T is God that maketh all things new in the Church and formeth his people after his own Image 2. The meritorious cause how cometh God to be so kind to us We were his enemies The Apostle telleth us here as elsewhere he hath reconciled us to himself by Jesus Christ Rom. 5.10 When we were enemies we were reconciled by the death of his Son So that we have the new creature by vertue of our reconciliation with God as pacified in Christ towards the Elect when our case was desperate there was no other way to recover us 3. The Instrumental cause or means of application is the ministry of reconciliation which was given to the Apostles and other preachers of the Gospel God is the Author of Grace and Christ is the means to bring us and God together and the Ministers have an office power and commission to bring us and Christ together And so Paul had a double obligation to constancy and fidelity in his office his personal reconciliation which was common to him with other Christians and a ministerial delegation and trust to reconcile others to Christ. Two points will be discoursed in this verse 1. That God is the original Author of the new Creature and all things which belong thereunto 2. That he is the Author of the new Creature as reconciled to us by Christ. Let me insist upon the first point and prove to you that Renovation is the proper work of God and the sole effect of his Spirit That will appear 1. From the state of the person who is to be reconciled and renewed the object of this renovation is a sinner lying in a state of defection from God and under a loss of original Righteousness averse from God yea an enemy to him prone to all evil weak yea dead to all Spiritual good and how can such an one renew and convert himself to God 'T is true man hath some reason left and may have some confused notions and general apprehensions of things good evil pleasing and displeasing to God But the very apprehensions are maimed and imperfect and they often call good evil and evil good and put light for darkness and darkness for light Isa. 5.10 However to choose the one and leave the other that is not in their power They may have loose desires of Spiritual favours especially as apprehended under the quality of a natural good or as separate from the means Numbers 23.10 Oh that I may die the death of the Righteous They may long for the death of the Righteous though loth to live their life That excellency which they discover in Spiritual things is apprehended in a natural way John 6.36 And they said unto him Lord evermore give us this bread But these desires are neither truly Spiritual nor serious nor constant nor laborious So that to apprehend or seek after Spiritual things in a Spiritual manner is above their reach and power Neither if we consider what man is in his natural estate this work must needs come of God Man is blind in his mind perverse in his will rebellious in his affections what sound part is there in us left to mend the rest Will a nature that is carnal resist and overcome flesh No our Lord telleth you John 3.6 That which is born of flesh is flesh and his Apostle Rom. 8.5 They that are after the flesh do mind the things of the flesh Can a man by his own meer strength be brought to abhor what he dearly loveth And he that drinketh in iniquity like water Job 15.16 of his own accord be brought to loath sin and expel and drive it from him On the otherside will he be ever brought to love what he abhorreth Rom. 8 7. Because the carnal mind is emnity to God and is not subject to the Law neither indeed can be There is enmity in an unrenewed heart till grace remove it Can we that are worldly wholly led by sense look for all our happiness in an unseen World till we receive another Spirit The Scripture will tell you no 1 Cor. 2.14 But the natural man receiveth not the things of the Spirit And 2 Pet. 1.9 He that lacketh these things viz. saith and other graces is blind and cannot see afar off What man of his own accord will deny present things and lay up his hopes in Heaven Let that rare Phenix be once produced and then we may think of changing our opinion and lay aside the Doctrine of Supernatural grace Can a stony heart of its self become tender Ezek. 36.26 Or a dead heart quicken its self Eph. 2.5 Then there were no need of putting our selves to the pains and trouble of seeking all from above and waiting upon God with such seriousness and care 2. From the nature of this work 'T is called a new Creation in the 17th verse and Eph. 2.10 And elsewhere Now Creation is a work of omnipotency and proper to God There is a twofold Creation In the begining God made some things out of nothing and some things ex inhabili materia out of foregoing matter but such as was wholly unfit and indisposed for those things which were made of it As when God made Adam out of the dust of the ground and Eve out of the rib of man Now take the notion in the former and latter sense and you will see that God only can create If in the former sense something and nothing have an infinite distance and he only that caleth the things that are not as though they were can only raise the one out of the other he indeed can speak light out of darkness 2 Cor. 4 6. Life out of death something out of nothing 2 Pet. 1.3 By the divine power all things are given to us which are necessary to life and Godliness He challengeth this work as his own as
Wo unto us if now after God hath been at such a great deal of cost we should slight the motion Angels wonder at what you slight 1 Pet. 1.12 Shall the Blood of Christ run a wasting Mind the business I pray you God hath laid out all his wisdom upon it and will not you take it into your thoughts Gods Heart was much set upon it or else he would never have given his Son to bring it about 'T is the folly of man to part with things of worth for trifles As Esau sold his Birth-Right for a mess of Pottage Lysimachus his Kingdom for a Draught of Water Surely we cannot imagine this of the wise God when he hath been at such expense 't is not for a matter of nothing Therefore we should the more regard it 3dly In that he hath appointed a Ministry of Reconciliation and authorized some as solemn Messengers to tender this grace to us in his name Therefore we as Embassadors for Christ we pray you in Christ's stead be ye reconciled to God God might have contented himself with putting his thoughts into Scripture and given us the word and doctrine of Reconciliation only and truly that 's a great mercy Heathens are left to the puzzle and distraction of their own thoughts and know not how God shall be appeased But because that Blessed Book may possibly lye by as a neglected thing he will have some that shall put us in mind daily of his design of saving the World by Christ. If he would send Messengers he might have sent Heraulds to proclaim War but he hath sent Embassadors of peace Surely upon this account we should be welcome to you Isa. 52.7 How beautiful upon the mountains are the feet of him that bringeth good tidings that publisheth peace that bringeth good tidings of good that publisheth Salvation that saith unto Zion Thy God Reigneth How dirty soever their feet be with the Journey Our Message is not to require satisfaction for the wrongs done to the Crown of Heaven or to denounce War but a matter of peace Not only to beg a correspondency of Traffick but a treaty about Marriage and so to enter into the strictest-amity with God Even that you may be married unto Christ to bring forth fruit unto God Rom. 7.4 Yet farther 4thly These messengers are under a charge to manage Gods message with all wisdom and faithfulness and diligence Mark 16.15 16. To preach the Gospel to every creature to Rich and Poor Learned and Unlearned And woe be to them if they be not diligent warning every Man and teaching every Man that they may present every Man perfect in Christ Jesus Col. 1.28 Christ hath conjured them by all their love to his person to do it Joh. 21.15 16 Feed my sheep Feed my Lambs If we have any respect to our Lord we must be diligent in offering peace to all that are willing to repent and believe This work is seriously commended to us yet profess to be my Servants and therefore by all the love you have to me I conjure you I shall not take it that you love me if you have not a care of my sheep and my Lambs You know the temptations prejudices and hatred of those you have to do with Therefore pray them to be reconciled And 5thly Consider the terms which God requireth Which are only that we should render our selves capable of his favour by entring into covenant with him On Gods part all things are ready Now we pray you to be reconciled That is do you enter into covenant with him God in the covenant is our Friend Abraham is called the Friend of God James 2.23 2. Chro 20.7 Thou gavest it to the seed of Abraham thy Friend for ever Isa. 41.8 The seed of Abraham my Friend Abraham was Gods Confederate and they loved intirely as one Friend doth another In the covenant you take God for your God and God taketh you for his people you enter into a League Offensive and Defensive to hate what God hateth and to love what God loveth God promiseth and ingageth to bless and you to obey 3dly The value of this priviledge 't is worth the having What do we plead with you about but the favour of God and reconciliation with him by Christ God found out the way Christ purchased it The Angels first published it Luk. 2.14 I here are many priviledges depend upon it As 1. Sanctifying Grace God being propitiated in Christ giveth us the first grace and causeth us to repent and believe in Christ. For on the behalf of Christ 't is given us to believe Phil. 1.29 And the regenerating Spirit is Shed upon us by Christ. Now when we repent and believe we are made capable of more of the sanctifying Spirit Acts. 2.38 The holy Ghost is given to them that obey Acts 3.32 And we are witnesses of these things and so is also the Holy-Ghost whom God hath given to them that obey him And a farther measure of grace upon our actual reconciliation Gal. 4.6 And because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 2dly The pardon of sins When we are Regenerated our sins are actually pardoned Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins and Inheritance among them which are sanctified by faith that is in me Heb. 8.10 11 12. We are released from the eternal punishment and God quits his controversy against us 3dly Communion with God Favour Image and Fellowship go still together They were lost together Before we could not look God in the face or lift up the Head to him or think of him without Trembling There is a God but he is my enemy Every Prayer revived our guilt But now we have access with boldness and confidence of welcom and audience when ever we have occasion to make use of God Heb. 4.16 When David heard that Saul was pacified towards him he was in his presence as in times past 1 Sam. 19.7 The flaming Sword which kept the way to the Tree of life is removed In our falls in our distresses in our dangers in our wants in death its self we have a God to go to to move for relief to whom to commit our Souls 4thly We have solid Consolation Rest and Peace in our selves For the chief cause of our fear and sorrow is done away Our sin is pardoned and subdued and the eternal punishment released 'Till this be you can never have any rest for your Souls 'till you are at peace with God and submit to the course prescribed by him for your reconciliation Matth. 11.28 29. One great fault of man is that he doth not take a right course to quiet his Soul God complaineth of his people by the Prophet That they had forgotten their resting place Jer. 50.6 That is they had forgotten God their only trust Men seek peace